Song of Solomon 1

Song of Solomon 1:1

Bernard of Clairvaux: SERMON 1 ON THE TITLE OF THE BOOK

The instructions that I address to you, my brothers, will differ from those I should deliver to people in the world, at least the manner will be different. The preacher who desires to follow St Paul’s method of teaching will give them milk to drink rather than solid food, and will serve a more nourishing diet to those who are spiritually enlightened: “We teach,” he said, “not in the way philosophy is taught, but in the way that the Spirit teaches us: we teach spiritual things spiritually.” And again: “We have a wisdom to offer those who have reached maturity,” in whose company, I feel assured, you are to be found, unless in vain have you prolonged your study of divine teaching, mortified your senses, and meditated day and night on God’s law. Be ready then to feed on bread rather than milk. Solomon has bread to give that is splendid and delicious, the bread of that book called “The Song of Songs.” Let us bring it forth then if you please, and break it.

2. Now, unless I am mistaken, by the grace of God you have understood quite well from the book of Ecclesiastes how to recognize and have done with the false promise of this world. And then the book of Proverbs - has not your life and your conduct been sufficiently amended and enlightened by the doctrine it inculcates ? These are two loaves of which it has been your pleasure to taste, loaves you have welcomed as coming from the cupboard of a friend. Now approach for this third loaf that, if possible, you may always recognize what is best. Since there are two evils that comprise the only, or at least the main, enemies of the soul: a misguided love of the world and an excessive love of self, the two books previously mentioned can provide an antidote to each of these infections. One uproots pernicious habits of mind and body with the hoe of self-control. The other, by the use of enlightened reason, quickly perceives a delusive tinge in all that the world holds glorious, truly distinguishing between it and deeper truth. Moreover, it causes the fear of God and the observance of his commandments to be preferred to all human pursuits and worldly desires. And rightly so, for the former is the beginning of wisdom, the latter its culmination, for there is no true and consummate wisdom other than the avoidance of evil and the doing of good, no one can successfully shun evil without the fear of God, and no work is good without the observance of the commandments.

3. Taking it then these two evils have been warded off by the reading of choice books, we may suitably proceed with this holy and contemplative discourse which, as the fruit of the other two, may be delivered only to well prepared ears and minds.

Before the flesh has been tamed and the spirit set free by zeal for truth, before the world’s glamour and entanglements have been firmly repudiated, it is a rash enterprise on any man’s part to presume to study spiritual doctrines. Just as a light is flashed in vain on closed or sightless eyes, so “an unspiritual person cannot accept anything of the Spirit of God.’’ For “the Holy Spirit of instruction shuns what is false,” and that is what the life of the intemperate man is. Nor will he ever have a part with the pretensions of the world, since he is the Spirit of Truth. How can there be harmony between the wisdom that comes down from above and the wisdom of the world, which is foolishness to God, or the wisdom of the flesh which is at enmity with God? I am sure that the friend who comes to us on his travels will have no reason to murmur against us after he has shared in this third loaf.

4. But who is going to divide this loaf? The Master of the house is present, it is the Lord you must see in the breaking of the bread. For who else could more fittingly do it ? It is a task that I would not dare to arrogate to myself. So look upon me as one from whom you look for nothing. For I myself am one of the seekers, one who begs along with you for the food of my soul, the nourishment of my spirit. Poor and needy, I knock at that door of his which, “when he opens, nobody can close,’’ that I may find light on the profound mystery to which this discourse leads. Patiently all creatures look to you, O Lord. “Little children go begging for bread; no one spares a scrap for them;’’ they await it from your merciful love. O God most kind, break your bread for this hungering flock, through my hands indeed if it should please you, but with an efficacy that is all your own.

5. Tell us, I beg you, by whom, about whom and to whom it is said: “Let him kiss me with the kiss of his mouth.’’ How shall I explain so abrupt a beginning, this sudden irruption as from a speech in mid-course? For the words spring upon us as if indicating one speaker to whom another is replying as she demands a kiss— whoever she may be. But if she asks for or demands a kiss from somebody, why does she distinctly and expressly say with the mouth, and even with his own mouth, as if lovers should kiss by means other than the mouth, or with mouths other than their own ? But yet she does not say: “Let him kiss me with his mouth”; what she says is still more intimate: “with the kiss of his mouth.” How delightful a ploy of speech this, prompted into life by the kiss, with Scripture’s own engaging countenance inspiring the reader and enticing him on, that he may find pleasure even in the laborious pursuit of what lies hidden, with a fascinating theme to sweeten the fatigue of research. Surely this mode of beginning that is not a beginning, this novelty of diction in a book so old, cannot but increase the reader’s attention. It must follow too that this work was composed, not by any human skill but by the artistry of the Spirit, difficult to understand indeed but yet enticing one to investigate.

6. So now what shall we do? Shall we by-pass the title? No, not even one iota may be omitted, since we are commanded to gather up the tiniest fragments lest they be lost. The title runs: “The beginning of Solomon’s Song of Songs.” First of all take note of the appropriateness of the name “Peaceful,” that is, Solomon, at the head of a book which opens with the token of peace, with a kiss. Take note too that by this kind of opening only men of peaceful minds, men who can achieve mastery over the turmoil of the passions and the distracting burden of daily chores, are invited to the study of this book.

7. Again, the title is not simply the word “Song,” but “Song of Songs,” a detail not without significance. For though I have read many songs in the Scriptures, I cannot recall any that bear such a name. Israel chanted a song to Yahweh celebrating his escape from the sword and the tyranny of Pharaoh, and the twofold good fortune that simultaneously liberated and avenged him in the Red Sea. Yet even though chanted, this has not been called a “Song of Songs”; Scripture, if my memory serves me right, introduces it with the words: “Israel sang this song in honor of Yahweh.” Song poured from the lips of Deborah, of Judith, of the mother of Samuel, of several of the prophets, yet none of these songs is styled a “Song of Songs.” You will find that all of them, as far as I can see, were inspired to song because of favors to themselves or to their people, songs for a victory won, for an escape from danger or the gaining of a boon long sought. They would not be found ungrateful for the divine beneficence, so all sang for reasons proper to each, in accord with the Psalmist’s words: “He gives thanks to you, O God, for blessing him.’’ But King Solomon himself, unique as he was in wisdom, renowned above all men, abounding in wealth, secure in his peace, stood in no need of any particular benefit that would have inspired him to sing those songs. Nor does Scripture in any place attribute such a motive to him.

8. We must conclude then it was a special divine impulse that inspired these songs of his that now celebrate the praises of Christ and his Church, the gift of holy love, the sacrament of endless union with God. Here too are expressed the mounting desires of the soul, its marriage song, an exultation of spirit poured forth in figurative language pregnant with delight. It is no wonder that like Moses he put a veil on his face, equally resplendent as it must have been in this encounter, because in those days few if any could sustain the bright vision of God’s glory. Accordingly, because of its excellence, I consider this nuptial song to be well deserving of the title that so remarkably designates it, the Song of Songs, just as he in whose honor it is sung is uniquely proclaimed King of kings and Lord of lords.

9. Furthermore if you look back on your own experience, is it not in that victory by which your faith overcomes the world, in “your exit from the horrible pit and out of the slough of the marsh,” that you yourselves sing a new song to the Lord for all the marvels he has performed? Again, when he purposed to “settle your feet on a rock and to direct your steps,” then too, I feel certain, a new song was sounding on your lips, a song to our God for his gracious renewal of your life. When you repented he not only forgave your sins but even promised rewards, so that rejoicing in the hope of benefits to come, you sing of the Lord’s ways: how great is the glory of the Lord! And when, as happens, texts of Scripture hitherto dark and impenetrable at last become bright with meaning for you, then, in gratitude for this nurturing bread of heaven you must charm the ears of God with a voice of exultation and praise, a festal song. In the daily trials and combats arising from the flesh, the world and the devil, that are never wanting to those who live devout lives in Christ, you learn by what you experience that man’s life on earth is a ceaseless warfare, and are impelled to repeat your songs day after day for every victory won. As often as temptation is overcome, an immoral habit brought under control, an impending danger shunned, the trap of the seducer detected, when a passion long indulged is finally and perfectly allayed, or a virtue persistently desired and repeatedly sought is ultimately obtained by God’s gift; so often, in the words of the prophet, let thanksgiving and joy resound. For every benefit conferred, God is to be praised in his gifts. Otherwise when the time of judgment comes, that man will be punished as an ingrate who cannot say to God: “Your statutes were my song in the land of exile.”

I0. Again I think that your own experience reveals to you the meaning of those psalms, which are called not Songs of Songs but Songs of the Steps, in that each one, at whatever stage of growth he be, in accord with the upward movements of his heart may choose one of these songs to praise and give glory to him who empowers you to advance. I don’t know how else these words could be true: “There are shouts of joy and victory in the tents of the just.” And still more that beautiful and salutary exhortation of the Apostle: “With psalms and hymns and spiritual canticles, singing and chanting to the Lord in your hearts.”

11. But there is that other song which, by its unique dignity and sweetness, excels all those I have mentioned and any others there might be; hence by every right do I acclaim it as the Song of Songs. It stands at a point where all the others culminate. Only the couch of the Spirit can inspire a song like this, and only personal experience can unfold its meaning. Let those who are versed in the mystery revel in it; let all others burn with desire rather to attain to this experience than merely to learn about it. For it is not a melody that resounds abroad but the very music of the heart, not a trilling on the lips but an inward pulsing of delight, a harmony not of voices but of wills. It is a tune you will not hear in the streets, these notes do not sound where crowds assemble; only the singer hears it and the one to whom he sings - the lover and the beloved. It is preeminently a marriage song telling of chaste souls in loving embrace, of their wills in sweet concord, of the mutual exchange of the heart’s affections.

12. The novices, the immature, those but recently converted from a worldly life, do not normally sing this song or hear it sung. Only the mind disciplined by persevering study, only the man whose efforts have borne fruit under God’s inspiration, the man whose years, as it were, make him ripe for marriage years measured out not in time but in merits - only he is truly prepared for nuptial union with the divine partner, a union we shall describe more fully in due course. But the hour has come when both our rule and the poverty of our state demand that we go out to work. Tomorrow, with God’s help, we shall continue to speak about the kiss, because today’s discourse on the title sets us free to resume where we had begun.

Gregory of Elvira: For thus is it called the Canticle of Canticles, inasmuch as it is above every canticle that Moses and Mary in Exodus and Isaiah and Habakkuk and others sang. These are better canticles because they give praise to the Lord with joyful mind and soul for the liberation of the people, or for their conversion, or in gratitude for the divine works. Here they are superior also because the voice of the singing church and of God is heard. Because the divine and human are united with one another, therefore, it is called the Canticle of Canticles, that is, the best of the best. — EXPLANATION OF THE SONG OF SONGS 1:2

Gregory of Nyssa: Another Solomon is signified here: one who is also descended from the seed of David according to the flesh, one whose name means peace, the true king of Israel and builder of God’s temple. This other Solomon comprehends the knowledge of all things. His wisdom is infinite and his very essence is wisdom, truth, as well as every exalted, divine name and thought. [Christ] used Solomon as an instrument and speaks to us through his voice first in Proverbs and then in Ecclesiastes. After these two books he speaks in the philosophy set forth in the Song of Songs and shows us the ascent to perfection in an orderly fashion.…It is not accidental, I think, that the book is ascribed to Solomon. This serves as an indication to readers to expect something great and divine.… Proverbs teaches in one way and Ecclesiastes in another; the philosophy of the Song of Songs transcends both by its loftier teaching. — HOMILIES ON THE SONG OF SONGS 1

Hippolytus of Rome: And where is all this rich knowledge? and where are these mysteries? and where are the books? For the only ones extant are Proverbs, and Wisdom, and Ecclesiastes, and the Song of Songs. What then? Does the Scripture speak falsely? God forbid. But the matter of his writings was various, as is shown in the phrase “Song of Songs; “for that indicates that in this one book he digested the contents of the 5,000 songs. In the days moreover of Hezekiah, there were some of the books selected for use, and others set aside. Whence the Scripture says, “These are the mixed Proverbs of Solomon, which the friends of Hezekiah the king copied out.” And whence did they take them, but out of the books containing the 3,000 parables and the 5,000 songs? Out of these, then, the wise friends of Hezekiah took those portions which bore upon the edification of the Church. And the books of Solomon on the “Parables” and “Songs,” in which he wrote of the physiology of plants, and all kinds of animals belonging to the dry land, and the air, and the sea, and of the cures of disease, Hezekiah did away with, because the people looked to these for the remedies for their diseases, and neglected to seek their healing from God. — Fragments from Commentaries on Various Books of Scripture - On the Song of Songs

Jerome: Solomon, a lover of peace and of the Lord, corrects morals, teaches nature, unites Christ and the church, and sings a sweet marriage song to celebrate that holy bridal. — LETTER 53.8

Origen of Alexandria: This book seems to me to be an epithalamium, that is, a marriage song, written by Solomon in the style of a drama, which he sang like a bride who is getting married and burning with a heavenly love toward her husband, which is the Word of God.…Let us come to the things that must be discussed: first, to examine a few things about love itself, which is the main reason for this writing, and next about the order of the books of Solomon, in which this book seems to have been placed in the third place. Then we will examine the title of the book itself, why it is given the superscription “Song of Songs.” — COMMENTARY ON THE SONG OF SONGS, PROLOGUE

Origen of Alexandria: And let us first attempt to investigate concerning the reason why it is that, although the churches of God have received three volumes written by Solomon, the book of Proverbs was put first among them, then second the book which is called Ecclesiastes, and the volume of the Song of Songs is reckoned in the third place.… We can call these moral, natural, and contemplative.… Now the moral discipline is called that through which the honest morals of living are applied and practices that tend toward virtue are prepared. It is called the natural discipline where the nature of each and every object is discussed so that nothing is done contrary to nature in life, but each thing is considered in its uses for which it was made by its Creator. It is called the contemplative discipline by which we pass over visible things and contemplate something about the divine and heavenly matters and view them with that mind alone, because we are passing over their bodily appearance.Some wise men of the Greeks taught things that they had taken from Solomon, on the grounds that he had taught them through the Spirit of God in a time and age long before them.… Solomon found these things before them and taught them through the wisdom that he received from God, as it is written, “And God gave Solomon understanding and very much wisdom and a breadth of heart like the sand on the shore of the sea. And wisdom multiplied in him above all the ancient sons of men and above all the wise men of Egypt.” Therefore, since Solomon wished to distinguish and separate those three disciplines (i.e., the moral, the natural and the contemplative), which earlier we said were the general disciplines, he published them in three books, with the individual books connected to the one following, each one in its own order. Therefore, first in Proverbs he taught the moral topic by writing down the practices of life in succinct and brief adages. But he covered the second topic, which is called “natural,” in Ecclesiastes, in which he discusses many things about the world, separates the empty and vain items from the useful and necessary, and admonishes us to leave vanity and pursue the useful and proper things. He handles the contemplative topic in this book, which is now held in our hands, that is, in the Song of Songs, in which he instills into the soul the love of heavenly affairs and the desire for divine matters, all under the guise of a bride and groom, thereby teaching how to arrive at fellowship with God through the paths of charity and love. This book is located last so that someone would come to it when he has been cleansed in his morals and has learned the knowledge of and distinction between corruptible and incorruptible things. This is so that he may not be offended in any of those figures by which the love of the bride for her heavenly bridegroom (which is really the love of the perfect soul for the Word of God) is described and formulated. For once those things have been dealt with, by which the soul is purified through its acts and morals and is led to the distinguishing of natural matters, one comes competently to dogmatics and to mystical matters and ascends to a contemplation of the Godhead with a sincere and spiritual love. — COMMENTARY ON THE SONG OF SONGS, PROLOGUE

Origen of Alexandria: Therefore, in this book, which had to be written about the love of the groom and the bride, it is well written so that neither “son of David” nor “king” nor any of those things is used as the groom’s name, because it could be understood to pertain to the corporeal realm. Thus, rightly let the bride now made perfect say about him, “Although we knew Christ at some time according to the flesh, now we however no longer know him in this way,” lest someone think that she loved something corporeal or enfleshed and lest some fault be believed to be brought into her love. Therefore, it is only “the Song of Songs of Solomon” and not “of the Son of David” or “the king of Israel” and no other understanding at all of a fleshly name is mixed among them. — COMMENTARY ON THE SONG OF SONGS, PROLOGUE

Origen of Alexandria: But even here it does not escape notice that some write the title of this book as “Songs of Songs,” which is not written correctly, for it is not a plural but a singular “Song” that is written here: “Song of Songs.”They take it to mean that this “Song” is “of the Songs of Solomon,” as if he designated this one alone from his rather many songs. But how will we accept an interpretation of this kind, when the church of God has not accepted any songs of Solomon outside the canon that must be read and, when among the Hebrews, from whom the eloquence of God seems to have been brought to us, no other song is held canonical other than these three books of Solomon that are canonical among us? — COMMENTARY ON THE SONG OF SONGS, PROLOGUE

Richard Challoner: Let him kiss me: The church, the spouse of Christ, prays that he may love and have peace with her, which the spouse prefers to every thing delicious: and therefore expresses (ver. 2) that young maidens, that is the souls of the faithful, have loved thee.

Richard Challoner: This Book is called the Canticle of Canticles, that is to say, the most excellent of all canticles: because it is full of high mysteries, relating to the happy union of Christ and his spouse: which is here begun by love; and is to be eternal in heaven. The spouse of Christ is the church: more especially as to the happiest part of it, viz., perfect souls, every one of which is his beloved, but, above all others, the immaculate and ever blessed virgin mother.

Theodoret of Cyrus: Let us, therefore, understand the church as the bride, and Christ as the bridegroom, and as the young girls attending the bride souls that are pious and youthful, who have not yet attained the virtue of the bride and been accorded perfection—hence their attending on the bride but not being called brides. — COMMENTARY ON THE SONG OF SONGS, PREFACE

Theodoret of Cyrus: It is also necessary to say by way of introduction that three works belong to Solomon: Proverbs, Ecclesiastes and the Song of Songs. Proverbs offers those interested moral benefit, while Ecclesiastes comments on the nature of visible realities and thoroughly explains the futility of the present life so that we may learn its transitory character, despise passing realities and long for the future as something lasting. The Song of Songs … brings out the mystical intercourse between the bride and the bridegroom, the result being that the whole of Solomon’s work constitutes a kind of ladder with three steps—moral, physical and mystical. That is to say, the person approaching a religious way of life must first purify the mind with good behavior, then strive to discern the futility of impermanent things and the transitory character of what seems pleasant, and then finally take wings and long for the bridegroom, who promises eternal goods. Hence this book is placed third, so the person treading this path comes to perfection. — COMMENTARY ON THE SONG OF SONGS, PREFACE

Theodoret of Cyrus: Let us set about the commentary by making this considerable recommendation to those reading it, not to charge us with plagiarism if they find in our commentary something said by the fathers. We admit, in fact, that we have found in them the basis for clear exposition; far from being plagiarism, however, such material is an inheritance from our forebears. Some things that we include we have taken from them, other things we came up with ourselves and added; some things expressed at length by certain commentators we abbreviated, other things requiring further work we developed. — COMMENTARY ON THE SONG OF SONGS, PREFACE

Theodoret of Cyrus: Let us consider why on earth Solomon the sage called it not Song but “Song of Songs”; after all, the fact that nothing that is the result of the divine Spirit’s action is said idly and to no purpose is clear to people of a sober and pious mind. This being the case, the question needs to be asked why the work is called “Song of Songs” and not Song. In fact, we find many songs, psalms, hymns and odes, oral and written, both in blessed David and in the biblical authors before him and after him.…Solomon the sage … composed a song that was not for triumph in battle or for morning prayer but for a wedding.… The Song of Songs … outlines his wedding and depicts his love for the bride. “Bride” is the term he uses of the people who in the above songs have been freed from captivity, have attained their freedom and associated themselves to the king, retaining an indelible memory of his favors, giving evidence of great benevolence and affection for him and constantly attending on him. Then, when the powers on high enquire, “Who is the king of glory?” they long to be with him, unable to bear being separated even for a short space of time from their savior. This is the reason this book is called the Song of Songs, the phrase suggesting that those other songs were composed with a view to this song, and the others lead to this one.… This is the reason, therefore, that the book is called the Song of Songs, in that it teaches us the major forms of God’s goodness and reveals to us the innermost recesses and the holiest of holy mysteries of divine loving-kindness. — COMMENTARY ON THE SONG OF SONGS, PREFACE

Theodoret of Cyrus: Some commentators misrepresent the Song of Songs, believe it to be not a spiritual book [and] come up instead with some fanciful stories inferior even to babbling old wives’ tales and dare to claim that Solomon the sage wrote it as a factual account of himself and the Pharaoh’s daughter.… Those of a more serious frame of mind, on the contrary, gave the name “royal” to the material, and saw the people referred to as the bride and the groom.…My view is that when they read this composition and noticed in it unguents, kisses, thighs, belly, navel, cheeks, eyes, lilies, apples, nard, ointment, myrrh and the like, in their ignorance of the characteristics of the divine Scripture they were unwilling to get beyond the surface, penetrate the veil of the expression, gain entrance in spirit and behold the glory of the Lord with face unveiled. Rather, they gave the text a corporeal interpretation and were drawn into that awful blasphemy. — COMMENTARY ON THE SONG OF SONGS, PREFACE

Song of Solomon 1:2

Ambrose of Milan: But why do we doubt? The church has believed in his goodness all these ages and has confessed its faith in the saying, “Let him kiss me with the kisses of his mouth; for your breasts are better than wine,” and again, “And your throat is like the goodliest wine.” Of his goodness, therefore, he nourishes us with the breasts of the law and grace, soothing our sorrows by telling of heavenly things. And do we then deny his goodness, when he is the manifestation of goodness, expressing in his person the likeness of the eternal bounty, even as we showed above that it was written, that he is the spotless reflection and counterpart of that bounty? — Exposition of the Christian Faith 2.2.32

Ambrose of Milan: “You gave me no kiss, but she, from the moment she entered, has not ceased to kiss my feet.” A kiss is a mark of love. How, then, can a Jew have a kiss, who has not known peace, who has not received peace from Christ when he said, “My peace I give you, my peace I leave unto you”? The synagogue has no kiss, but the church has, for she waited and loved and said, “Let him kiss me with the kiss of his mouth.” She wished with his kiss to quench gradually the burning of the long desire that had grown with longing for the Lord’s coming; she wished to satisfy her thirst with this boon. — LETTER 62, TO HIS SISTER

Ambrose of Milan: But the church does not cease to kiss Christ’s feet, and she demands not one but many kisses in the Song of Solomon, since like blessed Mary she listens to his every saying, she receives his every word, when the gospel or prophets are read, and she keeps all these words in her heart. — LETTER 62, TO HIS SISTER

Ambrose of Milan: Therefore, this soul also desires many kisses from the Word, in order to be illuminated by the light of divine knowledge. For this is indeed the kiss of the Word, namely, the light of sacred knowledge. For God the Word kisses us when he illuminates our heart, the very core of our spiritual being, with the light of divine knowledge, by which the soul, endowed with the pledge of marital charity, joyfully and exultantly declares: “I have opened my mouth and breathed.” For the kiss is the means by which lovers cling to each other and enjoy the sweetness of inner grace. Through this kiss the soul is united to God the Word, by which the spirit of the one who kisses is poured into himself: just as those who kiss each other are not satisfied with a mere touching of lips, but seem to pour their own spirit into each other. Therefore, showing not only the appearance of the Word and a certain countenance, but also loving all its inner depths, he adds to the grace of kisses: “For your breasts are better than wine, and the scent of your ointments is above all aromatic spices.” She asked for a kiss: God the Word poured himself out to her entirely, and revealed his breasts to her, that is, his doctrines, and the teachings of his inner wisdom, and he filled the air with the sweet fragrance of his ointments. He says that, once captured, there is a more abundant delight in divine knowledge than in the joy of all bodily pleasure. — On Isaac and the Soul

Ambrose of Milan: Having embraced the Word of God, [the soul] desires him above every beauty; she loves him above every joy; she is delighted with him above every perfume; she wishes often to see, often to gaze, often to be drawn to him that she may follow. “Your name,” she says, “is as oil poured out,” and that is why we maidens love you and vie with one another but cannot attain to you. Draw us that we may run after you, that from the odor of ointments we may receive the power to follow you. — LETTER 79, TO LAYMEN

Cassiodorus: In short, you deserve Christ’s kiss and the continuance of your virginal glory forever, for these words are spoken to you: “Let him kiss me with the kiss of his mouth, for your breasts are better than wine, smelling sweet of the best ointments,” and the other verses which that divine book includes with its mystical proclamation. - “Exposition of the Psalms, Preface”

Cassiodorus: You deserve, in fact, to kiss Christ and to maintain forever that beauty which is your virginity, for these words are spoken to you: “Let him kiss me with the kiss of his mouth, for your breasts are better than wine, fragrant with the best ointments” and the other passages which that divine book includes in its mystical proclamation. — EXPOSITION OF THE PSALMS, PREFACE 17

Gregory of Nyssa: “Your breasts are better than wine,” signifying by the breasts the heart. Nobody will err if he understands by the heart the hidden, secret power of God. One would rightly suppose that the breasts are the activities of God’s power for us by which he nourishes each one’s life and bestows appropriate nourishment. — HOMILIES ON THE SONG OF SONGS 1

Gregory the Dialogist: But the Gentiles, once called, do not cease to kiss the footsteps of their Redeemer, because they continually sigh in love for him. Hence also in the voice of the bride concerning this same Redeemer it is said in the Song of Songs: “Let him kiss me with the kiss of his mouth.” Rightly does she desire the kiss of her Creator, who prepares herself to serve him through love. — 40 Homilies on the Gospels, Homily 33

Gregory the Dialogist: “You gave me no kiss; but she, from the time she entered, has not ceased to kiss my feet.” A kiss is indeed a sign of love. And that faithless people did not give God a kiss, because they did not wish to love him out of charity, whom they served out of fear. But the Gentiles, once called, do not cease to kiss the footsteps of their Redeemer, because they continually sigh in love for him. Hence also in the voice of the bride concerning this same Redeemer it is said in the Song of Songs: “Let him kiss me with the kiss of his mouth.” Rightly does she desire the kiss of her Creator, who prepares herself to serve him through love. — Forty Gospel Homilies, Homily 33

Gregory the Dialogist: The Lord had sent angels to her, patriarchs and prophets to her, bearing spiritual gifts; but she sought to receive the gifts not through the servants of the bridegroom, but through the bridegroom himself. Let us place before our eyes the entire human race from the beginning of the world to the end of the world, that is, the whole Church, as one bride who had received pledges through spiritual gift by the Law; but nevertheless she sought the presence of her bridegroom, she who says: “Let him kiss me with the kiss of his mouth.” For the holy Church, sighing for the coming of the Mediator of God and men, for the coming of her Redeemer, makes prayer to the Father, that he may send the Son and illuminate her with his presence: so that he may address the same Church no longer through the mouths of the prophets, but with his own mouth. Hence also concerning the same bridegroom it is written in the Gospel, when he sat on the mountain and spoke the words of lofty precepts: “And opening his mouth he said” (Matt. 5:2): as if it were openly said: Then he opened his own mouth, who had previously opened the mouths of the prophets for the exhortation of the Church. But behold, while she sighs, while she seeks him as though absent, she suddenly beholds him present. The grace of our Creator has this quality, that when we speak of him while seeking him, we enjoy his presence. Hence it is written in the Gospel that while Cleophas and another were speaking about him on the road, they deserved to see him present. Therefore, while the holy Church desires the bridegroom who is yet to be incarnate, still absent, she suddenly beholds him present, and adds: “For your breasts are better than wine. And the fragrance of your ointments is above all spices.”

The wine was the knowledge of the Law, the knowledge of the prophets. But when the Lord came, because He wished to preach wisdom through the flesh, He caused it, as it were, to lie hidden in the breasts of the flesh: for what we could by no means grasp in His divinity, we might recognize in His incarnation. Hence not undeservedly are His breasts praised, because the condescension of His preaching accomplished in our hearts what the teaching of the Law could by no means achieve: for the preaching of the incarnation nourished us before the teaching of the Law did. Let her therefore say: Your breasts are better than wine. Confirming this still further, she adds and says: And the fragrance of your ointments is above all spices. The ointments of the Lord are His virtues; the ointment of the Lord was the Holy Spirit, of whom it is said through the prophet: God, your God, has anointed you with the oil of gladness above your companions (Ps. 44:8). With this oil He was anointed when He became incarnate; for He did not first exist as a man and afterward receive the Holy Spirit, but because He became incarnate through the mediation of the Holy Spirit, He was anointed with this same oil when He was created as man. The fragrance of His ointment, therefore, is the sweet scent of the Holy Spirit, who proceeding from Him, remained in Him; the fragrance of His ointments is the sweet scent of the virtues which He worked. Now the Church had spices, because she had many gifts of the Holy Spirit, which in the house of God, that is, in the congregation of the saints, gave off the aroma of good reputation and announced the sweetness of the future Mediator. But the fragrance of your ointments is above all spices: because the sweet scent of the Bridegroom’s virtues, which came about through His incarnation, surpassed the proclamations of the Law, which had been bestowed in advance by the Bridegroom as pledges. For the Church grew in understanding by as much as she merited to be illumined by the grace of a fuller vision. Those spices of the Law were administered through angels; this ointment was given through His presence. But because by the brightness of His presence the goods of the Law, which were believed to be sublime, were surpassed, let it rightly be said: The fragrance of your ointments is above all spices.

But what we have said generally about the whole Church, let us now understand specifically about each individual soul. Let us set before our eyes a certain soul clinging to the pursuit of gifts, receiving understanding from the preaching of others, which through divine grace desires to be illuminated itself as well — so that at some point it may also understand by itself, since it considers that it understands nothing except through the words of preachers — and says: ‘Let him kiss me with the kiss of his mouth.’ Let him touch me within, that I may know by understanding, and no longer enjoy the voices of preachers, but delight in the touch of interior grace. He was kissing Moses, as it were, with the kiss of his mouth, when he extended understanding to him through the confidence of familiar grace. Whence it is written: ‘If there be a prophet, I will speak to him in a dream; but not as to my servant Moses: for I speak to him mouth to mouth’ (Num. 12:6). For to speak mouth to mouth is, as it were, to kiss, and to touch the inner understanding with the mind. There follows: ‘For your breasts are better than wine.’

The breasts of God are, as we said before, the condescension of His most humble incarnation. But the wisdom of the world is like a certain wine: for it intoxicates the mind, because it renders it alien to the understanding of humility. Philosophers are intoxicated as if by a certain wine, while they pass through the worldly love of the crowd. Let the Church despise this wisdom and desire the most humble preaching of the Lord’s incarnation (let what nourishes her through the weakness of His flesh please her more than what this world exalts through the pride of false prudence), and let her say: ‘Because your breasts are better than wine’, that is, the most humble preaching of your incarnation surpasses the veiled wisdom of the world. Whence it is written: ‘The weakness of God is stronger than man; and the foolishness of God is wiser than man’ (1 Cor. 1:25). But because those wise men of this world sometimes seem to devote themselves to certain virtues (for you may see many of them possessing charity, maintaining gentleness, practicing outward respectability in all things — virtues which they display not to please God but to please men; and for this reason these virtues are not virtues, because they do not seek to please God; yet they have a fragrance in human nostrils, since they produce a good reputation in human judgment) — let these be compared to the true fragrance of our Redeemer, let them be compared to true virtues, and let it be said: ‘The fragrance of your ointments surpasses all spices.’ That is, the sweet scent of your virtues surpasses every appearance of virtue among the wise of this world, because it transcends their counterfeit images by its truth. Because we said that this which has been stated can be understood in a second sense concerning each individual soul, let us still pursue that same meaning more subtly, if we can, with the Lord’s help.

Every soul that fears God is already under his yoke, but still far off, because it fears: for each one advances toward God only insofar as he loses the punishment of fear and receives from him the grace of charity. Let us place before our eyes the soul of any of the elect, which is kindled by continual desire into love of the vision of the bridegroom, because what it cannot perfectly perceive in this life, it contemplates his loftiness and is pierced with compunction from that very love; for that very compunction which comes through charity, which is also kindled by desire, is as it were a kind of kiss; for as often as the soul is pierced with compunction in love of him, so often does it kiss God. For there are many who already indeed fear the Lord, who already undertake good works; but they do not yet kiss him, because they are not at all pierced with compunction by love of him. This was well signified at the banquet of the Pharisee, who, when he had received the Lord, and when he disparaged in his heart the woman kissing his feet, heard: “When I entered your house, you gave me no kiss; but she, from the moment she entered, has not ceased to kiss my feet” (Luke 7:44). Everyone who already gives alms, who already devotes himself to good works, as it were receives Christ at a banquet, feeds Christ, who does not cease to sustain him in his members; but if he is not yet pierced with compunction through love, he does not yet kiss his feet. Therefore the woman who kisses is placed above the host, because he who is pierced with compunction in desire for the Lord by the inward ardor of the mind is placed above the one who gives his outward possessions. And well was it said: “She has not ceased to kiss my feet.” For it is not enough to be pierced with compunction once in the love of God and then rest, but compunction ought to exist and to increase; whence the woman is praised because she did not cease to kiss, that is, she did not at all cease to be pierced with compunction. Whence it is said through the prophet: “Appoint a solemn day with frequent observances, even to the horn of the altar” (Psalms 117:27). The solemn day of the Lord is the compunction of our heart; but then a solemn day is appointed with frequency when one is continually moved to tears for love of him. To which, as if we were to say: “How long shall we do these things? How long shall we be afflicted with tribulations?” He immediately added the limit until which this should be done, saying: “Even to the horn of the altar.” For the horn of the altar is the exaltation of the interior sacrifice, where, when we shall have arrived, it will no longer be necessary for us to make a solemn day to the Lord from our lamentation. Therefore let the soul that already desires to be pierced with compunction through love, that already longs to contemplate the vision of its bridegroom, say: “Let him kiss me with the kiss of his mouth.”

Or certainly the kiss of his mouth is the very perfection of interior peace, upon reaching which nothing further will remain for us to seek. Hence what follows is also fittingly added: ‘For your breasts are better than wine.’ For wine is the knowledge of God which we have received while situated in this life; but the breasts of the bridegroom we embrace when we already contemplate him in the eternal homeland through the embrace of his presence. Let her say therefore: ‘Your breasts are better than wine.’ As if to say: Great indeed is the knowledge which you have bestowed upon me about yourself in this life; great is the wine of your acquaintance, with which you inebriate me; but your breasts are better than wine, because then through direct vision and through the sublimity of contemplation, whatever is now known about you through faith is transcended. ‘And the fragrance of your ointments is above all spices’; while she excels by the power of knowledge, the power of chastity, the power of mercy, the power of humility, the power of charity. If the life of the saints did not possess the fragrance of spices from their virtues, Paul would not say: ‘We are the good fragrance of Christ to God in every place’ (II Cor. 1:15). But far more excellent is that anointing of God to which we are one day to be led; far more excellent is the fragrance of God’s ointments than the spices of our virtues. And even if what we have already received is great, nevertheless what we are to receive from the contemplation of our Creator is far more excellent. Whence let the soul pant and say: ‘The fragrance of your ointments is above all spices’; that is, those good things which you prepare through contemplation transcend all these gifts of virtues which you have bestowed in this life. Let us say to this Church, let us say to this soul, so loving, so burning with love for her bridegroom, whence she perceived so great a desire. Whence she apprehended knowledge of his divinity. But behold, she tells whence she could express it. — Commentary on the Song of Songs, Chapter 1

Hippolytus of Rome: When it says “your breasts are better than wine,” it signifies that the commandments of Christ delight the heart like wine. For, as infants suck upon breasts in order to extract some milk, so also all who suck on the law and the gospel obtain the commandments as eternal food. — TREATISE ON THE SONG OF SONGS 2:3

Jerome: I see two attributes that, by coming together, are made one. Justice and peace have kissed. All this becomes one in the mystery of the Lord Savior, the Son of man and of God who is our truth, kindness, peace, justice, in whom the justice of the first people and the mercy of the second people are joined together into one peace. The apostle says, in fact, “He himself is our peace, he it is who has made both one.” This is the mystery for which the church longs and cries out in the Song of Solomon: “Let him kiss me with the kiss of his mouth.” This is the kiss of which Paul the apostle says, “Greet one another with a holy kiss.” — HOMILIES ON THE PSALMS, ALTERNATE SERIES 64 (Psalms 84)

Origen of Alexandria: But now let us consider first, what are the songs, of which “Songs” this is said to be a “Song.” Therefore, I think that they are those songs, which formerly were being sung through the prophets or through the angels. Indeed, “the law” is said “to have been delivered through angels by the hand of an intermediary.” Therefore all those things which were announced to them were the excellent songs of the groom given through friends; that one song is what now the groom himself had to sing as a marriage song when he was about to receive his bride. In this song the bride does not wish to be sung to through the friends of the groom, but she desires to hear the words of the groom himself when he is then present. Thus she says, “Let him kiss me with the kisses of his mouth.” Thus, it is rightly honored above all songs, for the other songs, which the Law and the Prophets sang, seem to be sung to the bride when she was still a child and had not yet entered the passageway of adulthood, but this song seems to be sung to a woman who is now grown and very strong and who is now capable of manly strength and the perfect mystery. — COMMENTARY ON THE SONG OF SONGS, PROLOGUE

Origen of Alexandria: One must remember what we admonished beforehand in the preface, that this book has the appearance of a marriage song and is composed in the style of a drama. But we have said that a drama is where certain characters are introduced who speak—where some arrive suddenly, others withdraw or come near—and thus everything takes place in the interchanges of the characters. Therefore, this will be the appearance of the entire book; in accordance with this, an historical exposition will be applied by us with all our might. But nonetheless, according to what we have indicated in the preface, a spiritual understanding is established underneath the guise of bride and groom; it is either about the church speaking to Christ or about the soul being joined to the Word of God.Therefore, now let a certain bride be introduced in the guise of an historical account. She will have received from her most noble groom some engagement and dorwry gifts most befitting her title. But as her groom makes a delay for a long time, she worries out of a desire for his love and grows weary as she lies at home and does everything, as much as possible, to see her groom sometime and to enjoy his kisses. Because she sees that her love is kept waiting and cannot acquire what it longs for, she turns to prayer and begs God, since she knows that he is the Father of her groom.… These are those matters, composed in the style of a drama, that an historical explanation covers. But let us see if an inner understanding can aptly be applied in this manner. Let it be the church desiring Christ, her husband … and thus let this church be as one person who speaks for all. — COMMENTARY ON THE SONG OF SONGS 1:1

Pseudo-Dionysius the Areopagite: What would any one say concerning the angers, the griefs, the various oaths, the repentances, the curses, the revenges, the manifold and dubious excuses for the failure of promises, the battle of giants in Genesis, during which He is said to scheme against those powerful and great men, and this when they were contriving the building, not with a view to injustice towards other people, but on behalf of their own safety? And that counsel devised in heaven to deceive and mislead Achab; and those mundane and meritricious passions of the Canticles; and all the other sacred compositions which appear in the description of God, which stick at nothing, as projections, and multiplications of hidden things, and divisions of things one and undivided, and formative and manifold forms of the shapeless and unformed; of which, if any one were able to see their inner hidden beauty, he will find every one of them mystical and Godlike, and filled with abundant theological light. — Letter IX to Titus, Section I

Theodoret of Cyrus: Let no earthbound and materially minded person, however, be abashed at the mention of “kisses.” Let them, on the contrary, consider that also at the moment of holy communion we receive the bridegroom’s limbs, caress and embrace them, press them to our heart with our eyes, imagine a kind of embrace, believe ourselves to be with him, embrace him, caress him, love driving out fear, in the words of the divine Scripture.…The Song of Songs introduces the bride saying, “Let him kiss me with kisses of his mouth.” Now, by “kiss” we understand not the joining of mouths but the communion of pious soul and divine Word. It is like the bride saying something of this kind, I experienced your words in writing, but I long to hear your very voice as well, I wish to receive the sacred teaching directly from your mouth and to caress it with the lips of my mind. — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:3

Ambrose of Milan: After this, you went up to the priest. Consider what followed. Was it not that of which David speaks: “Like the ointment upon the head, which went down to the beard, even Aaron’s beard”? This is the ointment of which Solomon, too, says, “Your name is ointment poured out, therefore have the maidens loved you and drawn you.” How many souls regenerated this day have loved you, Lord Jesus, and have said, “Draw us after you, we are running after the odor of your garments,” that they might drink in the odor of your resurrection.Consider now why this is done, for “the eyes of a wise man are in his head.” Therefore the ointment flows down to the beard, that is to say, to the beauty of youth; and therefore, Aaron’s beard, that we, too, may become a chosen race, priestly and precious, for we are all anointed with spiritual grace for a share in the kingdom of God and in the priesthood. — On the Mysteries 6:29-30

Bede: The fragrance of the finest ointments. The finest ointments are the gifts of the Holy Spirit, by which the breasts of Christ have a fragrance, because the holy teachers, the ministers of the evangelical milk, progress in the love of virtues through the anointing of the Spirit. And indeed the ointments were good, with which the prophets and priests were visibly anointed under the law; but those ointments are the finest with which the apostles and their successors are invisibly anointed. Of these Paul says: And He who anointed us is God, and who sealed us, and gave us the pledge of the Spirit in our hearts (2 Cor. 1). And the apostle John: And the anointing which you have received from Him, remains in you (1 John 2). And you do not need anyone to teach you, but as His anointing teaches you about all things, etc. (Ibid.). Also, they are fragrant with the finest ointments when they spread the reputation of their good works or preaching far and wide; just as they themselves say: But thanks be to God, who always leads us in triumph in Christ Jesus, and manifests the fragrance of His knowledge through us in every place (2 Cor. 2). Moreover, he gives the reason why His breasts are fragrant with the finest ointments, while he adds: — Commentary on the Song of Songs

Bede: Oil poured forth is your name. Nor is it to be wondered if his limbs exude with ointments, for he himself received his name from oil, so that by anointing he is called Christ, that is, the anointed one. That anointing indeed of which Peter says: “How God anointed him with the Holy Spirit and with power” (Acts 10). For indeed, the Holy Spirit is accustomed to be understood by the name of oil, as the prophet testifies, who in the praises of the same bridegroom says: “God, your God, has anointed you with the oil of gladness beyond your companions” (Psalms 45). Therefore, his name is not oil dropped, but poured forth, because as his precursor said of him: “God does not give the Spirit by measure. The Father loves the Son and has given all things into his hand” (John 3). He is also rightly considered by the name of poured oil among his elect, upon whom, appearing in the flesh, he lavishly poured out the gift of his Spirit, so that the things once held secret in one nation, Judea, now, by clear grace, flooded the ends of the whole world, fulfilling the prophecy which said: “I will pour out my Spirit on all flesh” (Joel 2). Explaining this, the apostle Peter said: “Exalted therefore at the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured forth this gift which you see and hear” (Acts 2). Therefore, his name is oil poured forth, because it is rightly named for what it is, that is, full of the Holy Spirit, rightly named for what his gift of the Spirit works, anointing the hearts of the elect. — Commentary on the Song of Songs

Bede: Therefore, the young maidens have loved you. He calls young maidens the souls which, reborn in Christ, have cast away the filth of the old man. These adhere so much more to the love of their Creator, as they recognize themselves to receive solely by His grace, both the remission of sins and the gifts of the Spirit, through which they advance in virtues. Hence, they openly profess and say that the Love of God, namely the root of all virtues, has been poured into our hearts through the Holy Spirit who has been given to us (Rom. V). It is also not to be doubted that the earlier saints loved the Lord with a perfect love, and that their pious throngs can mystically be called young maidens, who trampled the examples of the old sinner through the faith of truth, and pursued the rewards of a new life with undoubting hope. Therefore, one of them, certain already of the future good things, speaks to his soul, saying: Your youth will be renewed like the eagle’s (Psal. CII). But these things now more aptly fit the heirs of the New Testament, because they are specifically regenerated to God as sons of adoption through the washing of grace. The more they love Him, the greater gifts they receive from Him, so that as soon as they are freed from the flesh, if they have lived rightly, they ascend to the joys of the heavenly kingdom. — Commentary on the Song of Songs

Eusebius of Caesarea: And as we are examining his name, the seal of all we have said may be found in the oracle of Solomon the wisest of the wise, where he says in the Song of Songs: “Your name is as ointment poured forth.” Solomon, being supplied with divine wisdom, and thought worthy of more mystical revelations about Christ and his church, and speaking of him as heavenly bridegroom and her as bride, speaks as if to [Christ] and says, “Your name, O Bridegroom, is ointment,” and not simply ointment, but “ointment poured forth.” And what name could be more suggestive of ointment poured forth than the name of Christ? For there could be no Christ, and no name of Christ, unless ointment had been poured forth. And in what has gone before I have shown of what nature the ointment was with which Christ was anointed. — PROOF OF THE GOSPEL 4:16

Gregory the Dialogist: “Ointment poured forth” is divinity incarnate. For if ointment is in a vessel, it gives off less scent, but if it is poured out, the fragrance of the poured ointment spreads far and wide. The name of God, therefore, is ointment poured forth, because from the immensity of His divinity He poured Himself outward into our nature, and from being invisible, He made Himself visible: for if He had not poured Himself out, He would never have become known to us. The ointment poured itself out when He preserved Himself as God and yet presented Himself as man. Concerning this pouring out, Paul says: “Who, being in the form of God, did not consider it robbery to be equal with God, but emptied Himself, taking the form of a servant” (Phil. 2:7). What Paul said, “He emptied Himself,” Solomon said, “He poured out.” Therefore, because the Lord became known to the human race through the humility of the Incarnation, let it be said to Him: “Your name is ointment poured forth.” There follows: “Therefore the young maidens have loved you.”

What do we understand by “young maidens” in this passage, if not the souls of the elect renewed through baptism? For the life of sin belongs to the old man, and the life of righteousness to the new. Because, therefore, he poured out his ointment abroad, he made the young maidens burn with love for him; because he presented renewed souls as fragrant with desire for him. Childhood does not yet suit love; old age ceases from love. A child is one who has not yet begun the pursuit of an ardent life; an old man is one who had indeed begun, but has ceased. Therefore, since neither those who have not yet begun burn with love for the Lord, nor those who had begun but have grown cold, setting aside both childhood and old age, the young maidens are said to run — that is, those souls who are in the very fervor of love itself.

However, we can understand this in another way. For youth can be referred to weakness. Indeed, the youthful ages are the order of angels, who have been overcome by no frailty, conquered by no weakness. Let it therefore be said: “Your name is oil poured out, therefore the young maidens have loved you;” that is, because through your incarnation you poured out knowledge of yourself outwardly, therefore weak souls are able to love your human nature. For those supreme Powers, as though of youthful age, love you even there where you have not been poured out, because they see you even there where you contain yourself in the state of divinity. You, therefore, who are seen even when not poured out by those highest orders, as by those of youthful age, are poured out outwardly for the sake of men, so that you may also be loved by the young maidens, that is, by weak minds. — Commentary on the Song of Songs, Chapter 1

Jerome: “It is as when the precious ointment upon the head runs down over the beard, the beard of Aaron.” Oh, if only there were time to explore together each verse; even a day would not suffice! We have read in Exodus the account of how oil is prepared for the anointing of the priest; we have read, too, of the different kind of balm used to anoint kings. There was still another unguent for prophets. What more is there to say? All these oils of unction were different, each with its own spiritual symbolism.… Nothing is ever made sacred except by anointing. It is with this in view that young maidens say in the Song of Solomon, “Your name is a spreading perfume: we will run after you in the odor of your ointments.” — HOMILIES ON THE Psalms 45 (Psalms 132)

Origen of Alexandria: Let it not escape our notice that in some manuscripts we find written “because your discourses are better than wine” instead of what we read: “because your breasts are better than wine.” Although it evidently seems to have meant those things which we have discussed in our spiritual interpretation, nonetheless we preserve in all matters the things written by the seventy translators, because we are certain that the Holy Spirit wanted the outlines of the mysteries to be concealed in the divine Scriptures and not to be revealed and out in the open. — COMMENTARY ON THE SONG OF SONGS 1:3

Richard Challoner: Draw me: That is, with thy grace: otherwise I should not be able to come to thee. This metaphor shows that we cannot of ourselves come to Christ our Lord, unless he draws us by his grace, which is laid up in his storerooms: that is, in the mysteries of Faith, which God in his goodness and love for mankind hath revealed, first by his servant Moses in the Old Law in figure only, and afterwards in reality by his only begotten Son Jesus Christ.

Song of Solomon 1:4

Augustine of Hippo: The Canticle of Canticles sings a sort of spiritual rapture experienced by holy souls contemplating the nuptial relationship between Christ the King and his queen-city, the church. But it is a rapture veiled in allegory to make us yearn for it more ardently and rejoice in the unveiling as the bridegroom comes into view—the bridegroom to whom the canticle sings, “The righteous love you,” and the hearkening bride replies, “There is love in your delights.” — City of God 17.20

Augustine of Hippo: Some great thing it is we are to see, since all our reward is seeing; and our Lord Jesus Christ is that very great sight. He who appeared humble, will himself appear great and will rejoice us, as he is even now seen of his angels.… Let us love and imitate him; let us run after his ointments, as is said in the Song of Solomon: “Because of the sweet smell of your good ointments, we will run after you.” For he came and gave forth a sweet smell that filled the world. Whence was that fragrance? From heaven. Follow then toward heaven, if you do not answer falsely when it is said, “Lift up your hearts.” Lift up your thoughts, your love, your hope, that it may not rot upon the earth.… “For wherever your treasure is, there will be your heart also.” — EXPLANATIONS OF THE Psalms 91:20

Bede: Draw me, we will run after you. So far, this is the voice of the Synagogue; that is, of that people who, faithfully devoted, anticipated the incarnation of the Savior, who responded with the prophets preaching for a long time at the beginning of the song: Let him kiss me with the kiss of his mouth; that is, let him appear himself, and speaking mouth to mouth, may he grant me examples of living, and gifts. Then, in the following verses, she indicated what kind of gifts those would be, how much to be loved by chaste souls. Hence, the voice of the Church is introduced, that is, of those who came to faith after the time of his incarnation. For she first prayed for the Lord to come and bring her the kiss of peace; this one, knowing he has now come in the flesh and already ascended to heaven, no longer asks him to descend to her in the same way, but rather desires to follow him to heaven. Which, seeing that it cannot be done by herself, rightly implores the guidance of him to whom she wishes to come. Draw me, she says, we will run after you. As if she plainly says: Indeed, we would wish to run in your ways, to follow the footsteps of your works which you marked living on earth, to reach you presiding in heaven; but because without you we can do nothing, we pray that you deign to give us your hand; help us running to you with your assistance. Thus, indeed, we can only rightly run and finish the race if we run with you as leader and helper. Hence the Apostle, who boasts, saying: I have fought the good fight, I have finished the race, I have kept the faith (II Tim. II), in another place clearly teaches whether he could direct his steps by himself, or ran being drawn by the Lord, saying: But I labored more abundantly than they all: yet not I, but the grace of God which was with me (I Cor. XV). Though it is said in the singular number, Draw me, it is joined, We will run, because the Church of Christ is one throughout the world, and it consists of many faithful souls; who in this place are called maidens, due to the life of new conversation. — Commentary on the Song of Songs

Bede: The king has brought me into his chambers. The eternal king’s chambers are the inner joys of the heavenly homeland, into which the holy Church has now been brought through faith and will be fully brought in the future through reality. The bride, that is, the Church of Christ, speaks to the young maidens, the faithful souls, her members newly reborn in Christ. Therefore, I beseech the bridegroom to help us, running after him, by giving his hand, lest we fail; because I have already tasted the sweetness of the heavenly kingdom, I have already tasted and seen that the Lord is good. I have already known the good things prepared for me in heaven, revealed by him. And then, turning to the one who revealed these things to her, her king and Lord, she hastens to give thanks for his benefits, saying: — Commentary on the Song of Songs

Bede: We will exult and rejoice in you, etc. Which is to say openly, By no means do we exalt ourselves for the received gifts; but in everything that we live well, we exult, indeed, we will always exult and rejoice in your mercy; remembering always, how much kindness you have shown us, in how you have been pleased to mitigate the austerity of the law with the grace of evangelical faith. — Commentary on the Song of Songs

Bede: The righteous love you. Therefore, not in ourselves, but we will exult and rejoice in you, mindful of your gifts, because all those who are upright in heart have learned that you are to be loved before all and above all. Nor can those who prefer anything to your love be completely righteous, from whom alone they have whatever good they possess. And consider what he said earlier: The young maidens loved you; but now, he says, The righteous love you. And it should be gathered that he called youth nothing other than the uprightness of heart, when those who have cast off the impurity of the old man put on the new man, which is created according to God in justice, and holiness, and truth. Likewise, the righteous love you, because no one can truly love the Lord unless they are upright. For whoever violates the righteousness of justice by deed, word, or even thought, in a wicked manner, vainly say they love the Creator, whose commands they despise. For this is the love of God, that we keep his commandments, as the evangelist John testifies (1 Epistle V). But after the holy Church has been brought into the cellars of Christ, namely through the knowledge and hope of heavenly goods, after she has learned to love him with an upright heart, and to rejoice and exult only in his grace, it remains to show what struggle she undergoes for the same love of him, and what affliction she endures for the acquisition of the goods she has tasted. — Commentary on the Song of Songs

Gregory of Elvira: “The king introduced me to his chambers.” This is the church speaking, who confesses Christ the Son of God to be King. But what is the chamber to which Christ the King introduced his queen, the church, if not the mystery of the heavenly kingdom? For who does not know that Christ introduced his church, that is, his own flesh, to that place from which he had descended without flesh, that is, the gates of heaven? We learn that the church is the flesh of Christ from the authority of the apostle, who said “the flesh of Christ, which is the church.” — EXPLANATION OF THE SONG OF SONGS 1:20

Gregory the Dialogist: Hence in the voice of this same Church it is said through Solomon, “Behold, he comes leaping upon the mountains and bounding over the hills.” For she considered the heights of such great works and said, “Behold, he comes leaping upon the mountains.” For in coming for our redemption, He made certain leaps, so to speak. Do you wish, dearest brothers, to recognize His very leaps? From heaven He came into the womb, from the womb He came into the manger, from the manger He came to the cross, from the cross He came into the tomb, from the tomb He returned to heaven. Behold, so that He might make us run after Him, the Truth made manifest through the flesh made certain leaps for us, because “He rejoiced as a giant to run His course,” so that we might say to Him from the heart, “Draw us after You; we will run in the fragrance of Your ointments.” — Forty Gospel Homilies, Homily 29

Gregory the Dialogist: Do you wish, dearest brothers, to recognize His very leaps? From heaven He came into the womb, from the womb He came into the manger, from the manger He came to the cross, from the cross He came into the tomb, from the tomb He returned to heaven. Behold, so that He might make us run after Him, the Truth made manifest through the flesh made certain leaps for us, because “He rejoiced as a giant to run His course,” so that we might say to Him from the heart, “Draw us after You; we will run in the fragrance of Your ointments.” — Forty Gospel Homilies, Homily 29

Gregory the Dialogist: Everyone who is drawn is drawn against his will, either because he is unable or because he is unwilling. But he who says “Draw me” has something that he wills and something that he does not will. Human nature wills to follow God, but overcome by the habit of weakness, it does not prevail to follow as it ought. Therefore it sees that there is one thing in itself by which it strives, and another thing in itself for which it has no strength, and rightly says: “Draw me.” Paul had seen himself as willing yet not able when he said: “With my mind I serve the law of God, but with my flesh the law of sin” (Rom. 7:25); and, “I see another law in my members, warring against the law of my mind” (ibid., 23). Because, therefore, there is one thing in us that urges us on and another that weighs us down, let us say: “Draw me after you; we will run in the fragrance of your ointments.” We run in the fragrance of God’s ointments when, breathed upon by His spiritual gifts, we long ardently for the vision of Him.

It should be known that in the matter of men following God, sometimes they walk, sometimes they run, sometimes they run vigorously. He who follows tepidly, as it were, walks after God; he who follows frequently, runs; he who follows perseveringly, runs perfectly. For the heart was immobile for following God, and was unwilling to walk after him, until the coming of the Lord appeared in the world and moved human minds from their insensible standing place. Whence it is written: “His feet stood still, and the earth was moved” (Hab. 3:5, according to the LXX). Here, however, it is not movement but running that is spoken of, because it is not enough that we follow, unless we also run with desire. But because not even running suffices unless one also runs perfectly, Paul says: “So run that you may obtain” (1 Cor. 9:24). And some, while they run too much, slip into indiscretion; for they are wise more than is necessary, and they now set themselves before him whom they were following, while they choose their own virtues and set aside the judgments of him whom they were following. Whence it is well that when it was said, “we will run,” it was prefaced with “after you.” For they run after God who consider his judgments, who prefer his will to their own, and who strive to reach him through worthy action and discernment. Hence the prophet, considering the will of God, says: “My soul has clung after you” (Ps. 63:9). Hence it is said to Peter when he gives counsel: “Get behind me, Satan; for you do not savor the things of God, but the things of men” (Matt. 16:23; Mark 8:33). Because therefore perfect souls behold the judgments of God with the utmost caution, and presume to anticipate them neither through sluggishness nor through indiscreet fervor, it is well said: “We will run after you in the fragrance of your ointments.” For then we run after you, when we both follow by loving and do not anticipate the divine judgments by fearing.

The Church of God is like a kind of royal house; and this house has a gate, has a stairway, has a dining hall, has bedchambers. And everyone within the Church who has faith has already entered the gate of this house; because, just as a gate opens the rest of the house, so faith opens the door to the remaining virtues. Everyone within the Church who has hope has already come to the stairway of the house; for hope elevates the heart, so that it seeks the things above and abandons the things below. Everyone who, placed in this house, has charity walks as if in the dining hall; for charity is broad, which extends even to the love of enemies. Everyone who, placed in the Church, already searches into sublime things, already considers hidden judgments, has as it were entered into the bedchamber. Of the gate of this house someone said: “Open to me the gates of justice, and having entered through them I will praise the Lord” (Psalms 117:19). Of the ascent of hope he said: “He has disposed ascents in his heart” (Psalms 83:6). Of the broad dining halls of this house it is said: “Your commandment is exceedingly broad” (Psalms 118:96). In the broad commandment, charity is specifically designated. Of the king’s bedchamber he was speaking who said: “My secret is mine” (Isaiah 24:16). And elsewhere: “I heard secret words which it is not permitted for men to speak” (2 Corinthians 12:4). The first entrance of this house, then, is the gate of faith; the second advance, the stairway of hope; the third, the breadth of charity; the fourth, now the perfection of charity unto the knowledge of the secrets of God. Because the holy Church, in her perfect members, that is, in her holy teachers, in those who are already full and rooted in the mysteries of God, has as it were arrived at sublime secrets, and while still placed in this present voice, already penetrates those things. “The king brought me into his bedchamber,” she says: for through the prophets, through the apostles, through the teachers, who while placed in this life already penetrated the sublime secrets of that life, the Church had entered into the bedchamber of her king.

And it must be carefully noted that he does not say “into the chamber of the bridegroom,” but “into the chamber of the king.” For by naming the king, he wishes to show the reverence due to secrets, because the more powerful the chamber is, the greater the reverence that must be shown regarding those things into which one enters. Therefore, lest anyone, while coming to know the secrets of God, while searching out hidden judgments, while being raised to the heights of contemplation, become puffed up and slip into pride, it is said that one enters the chamber of the king — that is, of him to whom all the greater reverence must be shown, the more the soul is led to know his secrets. So that each person may profit who, already exalted through grace, has arrived at sublime secrets, let him examine himself, and from that very advancement be more deeply humbled. Hence Ezekiel too, as often as he is led to contemplate sublime things, is called “son of man,” as if it were said to him: Consider what you are, and do not be exalted by those things to which you are raised. But it belongs to few in the Church to search out and comprehend these sublime and hidden judgments of God. Nevertheless, when we see that strong men are able to attain such great wisdom as to contemplate the secrets of God in their hearts, let us little ones also have confidence — that at some time we may come to pardon, and at some time to his grace.

While the Church, in those who are perfect, enters the chamber of the king, the young maidens promise themselves the hope of exultation; because while the strong attain to the contemplation of sublime things, the weak take hope of pardon for their sins.

This bridegroom has breasts, he who is also called king on account of reverence. He has breasts — holy men clinging to him with their heart. The breasts are fixed in the chest cavity, and by internal nourishment they draw sustenance to those whom they nourish to strength. Holy men, therefore, are the breasts of the bridegroom, because they draw from what is innermost and nourish outwardly. His breasts are the apostles; his breasts are all the preachers of the Church. Wine, as we said above, was in the prophets; wine was in the law. But because greater commandments were given through the apostles than had been given through the prophets, it is rightly now said: “Mindful of your breasts above wine” — because those who can fulfill the things that are commanded in the New Testament without doubt transcend that knowledge of the Law.

Yet we can also understand this in another way: “Remembering your breasts above wine.” There are many who indeed have the wine of wisdom, but do not have the knowledge of humility. Knowledge puffs these up, because charity does not build them up. But there are truly many who have the wine of knowledge in such a way that they know how to consider the gifts of doctrine, the gifts of spiritual grace; for the gifts of spiritual grace are like certain breasts on the chest, which subtly minister and nourish through hidden spiritual channels. “Remembering therefore your breasts above wine”: because those who know how to pursue the gifts of your grace, so that they do not attribute to themselves what they know, but are not puffed up by the same wisdom they have received—they surpass those who are puffed up and carried away by their own wisdom. For it is more to be wise humbly than merely to be wise; for it is not truly to be wise if one is not wise humbly. “Remembering therefore your breasts above wine”: because those who know how to consider the gifts of spiritual grace transcend those who indeed have knowledge, but do not have recognition of the gifts in their memory. Therefore, to speak plainly: “Remembering your breasts above wine”: because humility is stronger than knowledge. For wine is the knowledge that intoxicates, while the memory of the breasts is what sobers, what recalls one to the recognition of gifts. “Remembering your breasts above wine”: because humility conquers the abundance of knowledge.

The upright love you: As if he were saying: Those not yet upright still fear. The upright love you: for everyone who does good works out of fear, even if he is upright in his work, is not upright in his desire; for he would wish that what he feared did not exist, and he would not do good works. But whoever does good works out of love is upright both in work and in desire, yet the sweetness of love is hidden from those who fear. Whence it is written: How great is the multitude of your sweetness, O Lord, which you have hidden from those who fear you, and have perfected for those who hope in you (Psalms 30:20). For the sweetness of God is unknown to those who fear God, but becomes known to those who love him. Therefore whoever has striven to be upright through love, his love is perfect, so that he does not fear the judge when he comes, so that whatever he has heard about eternal punishments, he does not dread. Whence also Paul, while awaiting the coming of the judge, while seeking the rewards of eternal life, says: Which God has prepared not only for me, but also for all who love his coming (2 Timothy 4:8). For eternal rewards are prepared by the judge for those who love, because everyone who knows that he does evil works fears the judge when he comes; but whoever is confident in his own works seeks the coming of the judge. Therefore rewards are prepared for those who await the coming of God and who love his coming; because they do not love the coming of the judge unless they are confident in their own case. Moreover, all certainty, the uprightness of certainty, is in love; and therefore it is rightly said: The upright love you. — Commentary on the Song of Songs, Chapter 1

Hippolytus of Rome: “The king introduced me to his treasures.” Who is this king, if not Christ himself? And what are these treasures, if not his chambers? This is the people who say, “We will rejoice and delight in you,” for he calls everyone. First, it tells us about the past, then it reveals a time of penance in the future: “We will rejoice and delight in you.” “I loved your breasts more than wine,” not the wine that was mixed by Christ, surely, but the wine whereby Noah previously languished in drunkenness, the wine that deceived Lot. “We loved your fonts of milk more than this wine” because breasts were the commandments given by Christ; they delight but certainly do not inebriate. For this reason, indeed, the apostle said, “Do not drink so much wine that you become drunk.” Therefore the beloved now says, “I loved your breasts more than wine; righteousness loves you,” because those who follow the way of righteousness are those who love you, whereas unbelievers hate you and deserve retribution from the judge. — TREATISE ON THE SONG OF SONGS 3:1.4

Jerome: There also—the Lord himself is my witness—when I had shed copious tears and had strained my eyes toward heaven, I sometimes felt myself among angelic hosts and for joy and gladness sang, “Because of the sweet smell of your good ointments, we will run after you.” — LETTER 22.7

Origen of Alexandria: But because this item is referring either to the church coming to Christ or the soul clinging to the Word of God, what else must we believe the bedroom of Christ and storehouse of the Word of God to be, in which he leads either his church or the soul clinging to him, except the hidden and concealed mind of Christ itself? — COMMENTARY ON THE SONG OF SONGS 1:5

Richard Challoner: I am black but beautiful: That is, the church of Christ founded in humility appearing outwardly afflicted, and as it were black and contemptible; but inwardly, that is, in its doctrine and morality, fair and beautiful.

Theodoret of Cyrus: She is admitted to the inner chamber, the quarters and rooms of the bridegroom, and boastfully says to her own retinue, “The king introduced me into his chamber,” that is, he revealed to me his hidden purposes, the plan concealed from ages and generations he made known to me, the treasuries obscure, hidden, and unseen he opened to me, in keeping with the prophecy of Isaiah. — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:5

Ambrose of Milan: It is written, “Ethiopia shall stretch out her hand unto God.” In this is signified the appearance of holy church, who says in the Song of Solomon, “I am black and comely, O daughters of Jerusalem”: black through sin, comely through grace; black by natural condition, comely through redemption, or certainly, black with the dust of her labors. So it is black while fighting but comely when it is crowned with the ornaments of victory. — On the Holy Spirit 2.10.112

Ambrose of Milan: The church, having put on these garments through the laver of regeneration, says in the Song of Songs, “I am black and comely, O daughters of Jerusalem.” Black through the frailty of its human condition, comely through the sacrament of faith. And the daughters of Jerusalem beholding these garments say in amazement, “Who is this that comes up made white?” She was black; how is she now suddenly made white? — On the Mysteries 7:35

Bede: I am black, etc. Black evidently from the adversity of oppressions, but beautiful in the comeliness of virtues; truly, the more beautiful in the sight of the internal judge, the more harassed and seemingly defiled by the greater oppressions of the foolish. However, the daughters of Jerusalem, to whom she speaks, are called souls imbued with heavenly sacraments, longing for the home of the heavenly homeland. For consoling these in her tribulations, the holy mother says: I am black, but beautiful, daughters of Jerusalem. As if she plainly says, Indeed, I appear very vile in the eyes of the persecutors; but before God, I shine gloriously in the confession of truth. Therefore, it does not behove you to be saddened in this exile of labors, who remember that you are citizens of the heavenly homeland, who hasten toward the vision of eternal peace through the adversities of the fleeting world. — Commentary on the Song of Songs

Bede: Like the tents of Kedar, etc. Kedar was the son of Ishmael, of whom it was said: His hand against all, and the hand of all against him (Gen. XVII). The truth of which prophecy is proven today by the nation of the Saracens, who are hated by all and descended from him: and the Psalmist, besieged by afflictions, affirms this when he says: I have lived with those who dwell in Kedar, my soul has been a long-time sojourner. With those who hate peace, I was peaceful (Psal. CXIX). For neither is it read that David suffered any hatred from the Ishmaelites themselves; but wanting to exaggerate the evils he suffered from Saul or his other adversaries, he lamented that he was vexed by the wickedness of the nation, which never sought peace with anyone. On the contrary, Solomon was peaceful both in name and in life. Hence, as Scripture testifies, all the kings of the lands desired to see the face of Solomon, to hear the wisdom that God had given into his heart. Therefore, he says: I am black but beautiful, like the tents of Kedar, like the curtains of Solomon; it is distinguished thus: she is black as the tents of Kedar, beautiful as the curtains of Solomon. For the holy Church, often darkened by the afflictions of unbelievers, seems as if it were an enemy to the entire world, fulfilling the word the Lord said, And you will be hated by all because of my name (Matt. X). Thus, she is always beautiful in the sight of her Redeemer, as if truly worthy to be visited by the King of peace himself. And it should be noted that Kedar, by its very name, which signifies darkness, hints at either wicked men or unclean spirits. Just as Solomon, who is interpreted as peaceful, also indicates by the mystery of the name itself; of whom it is written, His empire will be multiplied, and peace will have no end; upon the throne of David and upon his kingdom, and so on (Isaiah IX). And when it is said that the Church is black like the tents of Kedar, it is placed not for truth, but for the estimation of the foolish, who think it provides a dwelling for vices or evil spirits within itself. But when it is called beautiful as the curtains of Solomon, it is placed as an example of truth, because, as Solomon was accustomed to make tents for himself out of the skins of dead animals, so the Lord gathers the Church for himself out of those animals who have learned to renounce carnal desires. Hence he said to all: If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me (Matt. XVI). And the Apostle says, Mortify therefore your members which are upon the earth (Coloss. III). Some, reading this sentence thus, Black am I but beautiful, say that the Church is black in her carnal members or false brethren, like the tents of Kedar; but beautiful in her spiritual members, like the curtains of Solomon. But if we pay attention to what is written about the Lord, We saw him, and he had neither form nor beauty (Isaiah LIII); which was said not about his sin, for he had absolutely no sin, but about his passion, it is evident that the Church too, not because of sins or the vices of sinners, but because of her temptations and her sufferings, with which she is constantly exercised, claims to be black. This sense is affirmed also by the following words, when it is said: — Commentary on the Song of Songs

Caesarius of Arles: It is said concerning the church of the Gentiles, “I am dark and beautiful, O daughter of Jerusalem.” Why is the church dark and beautiful? She is dark by nature, beautiful by grace. Why dark? “Indeed, in guilt was I born, and in sin my mother conceived me.” Why beautiful? “Cleanse me of sin with hyssop, that I may be purified; wash me, and I shall be whiter than snow.” — SERMON 124:1

Cassiodorus: We read in the Song of Songs of the church which bears the image of the Lord Savior, “I am black and beautiful,” that is, black physically and beautiful in heavenly merits. He demonstrates why he used the word beautiful: as Christ put it, the world was reconciled to God through grace. - “Exposition of the Psalms 44.3”

Cassiodorus: Concerning the church which bears the image of the Lord Savior, one reads the following passages in Song of Songs: “I am black and beautiful,” that is, black with regard to the physical body, but beautiful because of heavenly merits. Then he shows why he used the term beautiful: as Christ says, the world was reconciled to God by grace. — EXPOSITION OF THE Psalms 44:3

Gregory of Elvira: It adds, “I was dark and beautiful, O daughters of Jerusalem.” I have to confess that I am astonished at how the church is here called dark and beautiful, since it is not possible for what is dark to be beautiful. How can something dark be so beautiful, or something beautiful be so dark? But pay attention to the mystery of the Word and see how elevated is the sense with which the Holy Spirit speaks. The church called herself dark on account of those from the Gentiles who would become believers, all of whom were seen to be blackened with the filthy smoke of idolatry and sepulcher of sacrifices. But they were made beautiful through faith in Christ and the holiness of the Spirit, whom they received. Hence she said, “I was dark” because she had not yet seen herself as the sun. — EXPLANATION OF THE SONG OF SONGS 1:23-24

Gregory of Nyssa: The bride further speaks to her pupils of an amazing fact about herself in order that we might learn of the bridegroom’s immense love for humankind who added beauty to the beloved [bride] through such love. “Do not marvel,” she says, “that righteousness has loved me.” Although I have become dark through sin and have dwelt in gloom by my deeds, the bridegroom made me beautiful through his love, having exchanged his very own beauty for my disgrace. After taking the filth of my sins upon himself, he allowed me to share his own purity, and filled me with his beauty. He who first made me lovely from my own repulsiveness has showed his love for me.…The bride says, although the beauty given to me by being loved by righteousness now shines forth, I still realize that in the beginning I was not radiant but black. My former life has created this dark, shadowy appearance. Although I am black, I am now this beautiful form, for the image of darkness has been transformed into beauty.… Then the text adds further words for strengthening the minds of its pupils. The cause of darkness is not ascribed to the Creator, but its origin is attributed to the free will of each person. — HOMILIES ON THE SONG OF SONGS 2

Gregory the Dialogist: We know that in the beginnings of the Church, when the grace of our Redeemer had been preached, some believed and others did not believe; but those who believed were despised by the unbelievers, and having suffered a kind of persecution, were judged to have departed, as it were, into the way of the Gentiles. Whence the Church in those same persons cries out against those who were not converted: “I am black, but beautiful, O daughters of Jerusalem.” I am black indeed by your judgment, but beautiful through the illumination of grace. How black? “Like the tents of Kedar.” Kedar is interpreted as “darkness”; for Kedar was the second of the lineage of Ishmael, and the tents of Kedar were the tents of Esau. How then black like the tents of Kedar? Because in your sight I have been judged after the likeness of the Gentiles, that is, after the likeness of sinners. How beautiful like the curtain of Solomon? It is reported that when Solomon built the temple, he covered all those vessels of the temple with curtains of skin. But surely the skins of Solomon could be beautiful in the service of the king. But since Solomon is interpreted as “peaceful,” let us understand him as the true Solomon; for all souls clinging to God are skins of Solomon, mortifying themselves and returning to the service of the King of peace. I am indeed in judgment like the tents of Kedar, since I am judged to have departed, as it were, into the way of the Gentiles; but according to the truth I am like the curtain of Solomon, because I cling to the service of the King. — Commentary on the Song of Songs, Chapter 1

Hippolytus of Rome: “I am black and beautiful, daughters of Jerusalem.” I am a sinner, but even more, I am beautiful, because Christ loved me. “I am black and beautiful, daughters of Jerusalem.” All nations, come and gather and look at me, the beloved. “Do not marvel at my countenance because I am darkened or because the sun’s glance has made me swarthy.” … Nor is it because Christ has despised me, since [Scripture] calls him the true sun, for it says, “And the sun of righteousness will appear to you who fear my name.” — TREATISE ON THE SONG OF SONGS 4:1-2

Jerome: Born, in the first instance, of such parentage we are naturally black. Even when we have repented, so long as we have not scaled the heights of virtue, we may still say, “I am black but comely, O daughters of Jerusalem.” … “For this cause shall a man leave his father and his mother and shall be joined unto his wife, and they two shall be” not as is there said, “of one flesh” but “of one spirit.” Your bridegroom is not haughty or disdainful; he has “married an Ethiopian woman.” When once you desire the wisdom of the true Solomon and come to him, he will avow all his knowledge to you; he will lead you into his chamber with his royal hand. He will miraculously change your complexion so that it shall be said of you, “Who is this that goes up and has been made white?” — LETTER 22.1

Origen of Alexandria: “I am dark and lovely, O daughters of Jerusalem, like the tents of Kedar, like the coverings of Solomon.” In other manuscripts we read, “I am black and lovely.” Again in this passage the character of the bride is introduced as the one speaking, but she is not speaking to those young women who are accustomed to run with her, but “to the daughters of Jerusalem.” Although they have derided her for her hideousness, she seems to answer them and say “I am indeed dark” or “black” as far as the color is concerned, “O daughters of Jerusalem,” but I am “beautiful, if someone should examine the internal liniments of the limbs.” For he also says “tents of Kedar,” which is a great nation. They are “black” and the very name of the people “Kedar” means blackness or darkness. But also the “coverings of Solomon” are black and nonetheless the blackness of the coverings did not seem unsightly to the king in all his glory. …This covers the historical drama and the quasi-story that has been set forth. But let us return to the mystical interpretation. This bride who speaks represents the church gathered from the Gentiles; but the “daughters of Jerusalem,” with whom she hold this discourse … are the daughters of this earthly Jerusalem, who see the church from the Gentiles, although they see her as lowborn because she cannot ascribe to herself the noble quality of Abraham, Isaac, and Jacob.… Responding to these things, she says, “Indeed I am black, O daughters of Jerusalem,” inasmuch as I am not a descendant from the stock of famous men and I did not receive the illumination of the law of Moses, but I have my beauty with me. For also in me there is that first quality, namely that I was created in the image of God; and now that I have drawn near to the Word of God, I have received my beauty. … I am indeed “black” because of the baseness of my ancestry, but I am “beautiful” because of my repentance and faith. For I received the Son of God in me, I received the Word made flesh. I drew near to him, who is the image of God, the firstborn of all creation and who is the splendor of the glory and the image of the substance of God, and I was made beautiful.… But this can be said about each and every soul that is converted to repentance after very many sins: it was “black” owing to its sins, but “beautiful” because of its repentance and the fruits of repentance. — COMMENTARY ON THE SONG OF SONGS 2:1

Origen of Alexandria: Thus some such process also happens to us who are in generation. We are dark at the beginning in believing—hence in the beginning of the Canticle of Canticles it is said, “I am very dark and beautiful,” and we look like the soul of an Ethiopian at the beginning—then we are cleansed so that we may be more bright according to the passage, “Who is she who comes up whitened?” — HOMILIES ON Jeremiah 11:6.3

Theodore of Mopsuestia: [Solomon] took Pharaoh’s daughter as his wife. But … she was dark, as all the Egyptian and Ethiopian women are.… The Hebrews and their beautiful wives, and the other princesses as well, ridiculed her on account of her unseemliness, her small height and her dark complexion. To avoid any irritation on her part and so that no hostility would result between him and the Pharaoh, Solomon exclusively built for her a house of valuable stones [and decorated it] with gold and silver. During the meals he chanted [the Song of Songs] in her presence in order to honor her, and he made known with it that she was dark yet beautiful and loved by him. — PARAPHRASE OF THE COMMENTARY OF THEODORE OF MOPSUESTIA

Theodoret of Cyrus: The bride is saying this no longer to the young girls but to those taking pride in the law, glorying and boasting, and reproaching her not only for her foreign origins but also for her former superstition and the black color coming from it. Hence she says to them, “I am not only black but also beautiful: though once blind, I gained my sight, and though once clad in rags, I am now clothed in a vesture of gold, of a rich variety, enjoying the king’s regard. I attend on the king, displacing you for raging against the king, delivering him to death, and defiling the bridal chamber with a series of adulteries. So do not reproach me for my black color, nor bring my former vices to the fore: I am black, I admit, but beautiful and pleasing to the bridegroom.… I too am Ethiopian, then, but the bride of the great lawgiver, daughter of a Midianite priest, an idolatrous man. I forgot my people and my father’s house—hence the king desired my beauty.”“So do not gaze on me for my being black, because the sun looked at me; you will see me, black though I now am, made white, and you will cry out, ‘Who is this who emerges in her whiteness?’ I shall tell you also the reason for this blackness: I became black through worshiping creation instead of the Creator, and adoring this visible sun instead of the sun of righteousness. But I saw the difference between the one and the other, and forsook the creature to worship the Creator. So do not gaze on me for being blackened because the sun looked at me—or, as Symmachus says, fastened upon me. In fact, ‘I am black and beautiful, daughters of Jerusalem’: black as a result of the former impiety, beautiful as a result of repentance; black as a result of unbelief, beautiful as a result of belief. I was as black ‘as the tents of Kedar,’ which means darkness; I became beautiful ‘like Solomon’s curtains.’ ” — COMMENTARY ON THE SONG OF SONGS 1

Theodoret of Cyrus: In the Song of Songs the bride cries aloud, “I am black and beautiful, O daughters of Jerusalem”—“black” in the sense of deceived, besmirched by the stench of wild beasts, and “beautiful” in the sense of awaiting for your arrival from heaven as Lord for the sake of my salvation. He suggested at the same time both the gloom of impiety and the charm given by divine grace. — COMMENTARY ON Psalms 87:3

Song of Solomon 1:6

Bede: Do not consider me because I am dark, etc. Which is to say openly: Do not marvel at me, O daughters of Jerusalem, that is, souls devoted to God, because I am despised by men, because the heat of temptations, which for my inner beauty I do not cease to endure, has rendered me outwardly dark, whom, nonetheless, the heavenly grace has granted to be inwardly charming. Which is like the apostle Peter: Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you, but rejoice insofar as you share Christ’s sufferings (1 Peter 4). And indeed, sometimes the name of the Lord Himself is signified by the sun, as it is said of His ascension: The sun was lifted up, and the moon stood still in its place; sometimes of His chosen ones, as He says: The righteous shall shine like the sun in the kingdom of their Father (Matthew 13). But in this place, it is better that the fervor of tribulations be figured by the appellation of the sun, according to what He Himself says about seeds sown on the rock: When the sun rose, they were scorched; and because they had no root, they withered away (Matthew 13). Which, later explaining it, He says thus: When tribulation or persecution arises on account of the word, immediately they fall away (Matthew 13), clearly declaring that tribulation and persecution are figured by the term “sun.” Just as those who reside quietly at home often have whiter limbs, while those who work in the vineyard or garden or any other outdoor labor often have darker limbs due to much sun, so does the holy Church, the more earnestly she girds herself for spiritual combat, perceive fiercer snares of the old enemy rising against her. And just as the sinner is often praised in the desires of his soul, and he who commits iniquity is blessed, so sometimes the just man is reproached in the virtues of his soul; and he who acts rightly is cursed, as Paul attests, who says: We bless when reviled; we endure persecution; when slandered, we entreat (1 Corinthians 4). But He Himself, whose cause it is for which it happens, teaches the faithful that this ensnarement of blasphemy should be of little account, indeed that they should rejoice in it, saying, “Blessed are you when men curse you; and if they persecute you and say all manner of evil against you, and so forth (Matthew V).” Because therefore the holy Church sees itself adorned internally with faith and virtues, but bears witness that it is burned externally by persecutions, it remains to show whence it endured the first rage of persecution. It follows: — Commentary on the Song of Songs

Bede: “The sons of my mother fought against me, etc.” It is the voice of the primitive Church, which receives the wars of tribulations from the Synagogue itself, from which it derives its carnal origin, as the Acts of the Apostles most fully teach. In this sentence, firstly, it must be noted that the bride of Christ rightly asserts that she has been darkened by the sun, who used to work as a subordinate laborer cultivating and guarding the vineyard. There was, however, one vineyard of Christ in Jerusalem, namely the primitive Church itself, which on the day of Pentecost, that is, on the fiftieth day after the resurrection of the Lord, was dedicated by the coming of the Holy Spirit. At that time, its guardians were the apostles themselves. But after the persecution occurred, during the time of the blessed martyr Stephen, all were dispersed throughout the regions of Judea and Samaria, except for the apostles, it happened that there were many vineyards, that is, many churches of Christ in various places, preaching the word to those who were dispersed here and there. Indeed, by the action of divine providence, this dispersion of the Church of Jerusalem was the occasion for establishing many churches. Hence it is well that our codices have “They were scattered;” in Greek it says diesparisan, that is, “they were disseminated throughout the regions of Judea and Samaria.” And shortly after, “Those who were disseminated went about evangelizing the word of God:” because the Jewish persecutors, indeed wishing to overthrow the Church, unwillingly spread the seed of the word more widely, and by persecuting one Church in Jerusalem, unwillingly caused many Churches to exist widely. So, when the primitive Church said it was darkened by afflictions, because the sons of its mother, that is, the parricidal Synagogue, hated and attacked it, it immediately added how much it had profited from these same afflictions, adding in the person of those to whom the care of preaching was entrusted: “They made me keeper of the vineyards, but my own vineyard I have not kept.” — Commentary on the Song of Songs

Bede: And as if to say openly, “The bitterness of my persecutors has brought me such advantage and utility, that I have become the keeper of many vineyards, that is, churches of Christ, after the primitive vineyard, that is, the Church which I first began to establish and guard in Jerusalem, was scattered by their multitude. But the not keeping of the vineyard is to be referred not to the mind, but to the place: for indeed at that time, a significant part of the Church withdrew from Jerusalem due to persecution, which nonetheless retained the entire integrity of faith fixed in the heart, and even took up the duty of preaching with devout mouth, as we have said before. Some think that this phrase, ‘They made me the keeper in the vineyards, my own vineyard I have not kept,’ should be distinguished in such a way that by the name of ‘vineyard,’ the Church of Christ is indicated; but by the appellation ‘vineyards,’ the various decrees of the law and the diverse traditions of the Pharisees are understood. And they say, ‘They have placed the Church among the vineyards,’ who compelled the faithful to be circumcised, and to observe the ceremonies of the carnal law. Among these was he who said, ‘And frequently punishing them in all the synagogues who believed, I will persecute them even to foreign cities’ (Acts XXII). Therefore, he did not keep his own vineyard, with no small number of the faithful being scattered by him from Jerusalem, as if hewing down the branches of the heavenly vineyard. Yet the root of it could by no means be uprooted. But because the greater the adversity that tempts the faith of the elect, the more urgently it is necessary that they invoke the Redeemer’s help, fittingly the holy Church, after lamenting that the sons of her mother rose up against her, and that her vineyard was shaken by their invasion, mindful of the Lord’s promise where He said, ‘In the world you will have tribulation; but be of good cheer, I have overcome the world’ (John XVI), with a solicitous heart turned to Him, prays, saying: — Commentary on the Song of Songs

Gregory of Elvira: “Do not look at me,” it says, “because the sun has not regarded me.” The prophet Ezekiel proved that the sun is Christ when he said, “upon you who fear the Lord, the sun of righteousness will rise,” who is Christ. For, as I have often said, before the advent of the Son of God, the church of the Gentiles was dark because it had not yet believed in him. But when it was illuminated by Christ the true sun, it was made extremely lovely and decorous, such that the Holy Spirit would say to it through David: “the king desired your beauty.” — EXPLANATION OF THE SONG OF SONGS 1:25

Gregory the Dialogist: Hence holy Church rightly says of her weakening members: They made me a keeper of the vineyards, but my own vineyard I have not kept. For our vineyards are the deeds which we cultivate through the habit of daily labor. But placed as keepers in the vineyards, we scarcely keep our own vineyard, because while we are entangled in others’ affairs, we neglect the ministry of our own action. I think, dearest brothers, that God tolerates no greater injury from others than from priests, when He sees those whom He placed for the correction of others giving examples of wickedness from themselves, when we ourselves sin, we who ought to have restrained sins. — 40 Homilies on the Gospels, Homily 17

Gregory the Dialogist: He was regarding the sinful woman, that part which had believed in Christ. But let her say: Do not consider me because I am dark, for the sun has discolored me. The sun itself is the Lord; he himself coming discolored me. By his precepts he showed that I was not beautiful under the precepts of the Law. The sun discolors the one whom it touches more closely; so also the Lord, coming, discolored the one whom he touched more strictly through his grace; because the more we draw near to grace, the more we recognize ourselves to be sinners. Let us see Paul coming from Judea, discolored: But if, seeking to be justified in Christ, we ourselves were also found to be sinners (Gal. 2:17). He who found himself a sinner in Christ found himself discolored in the sun. But behold, that part which believed from Judea suffered persecution from the unbelieving Jews, afflicted by many tribulations. The sons of my mother fought against me.

Because the children of the Synagogue who remained in unbelief waged a war of persecution against the faithful of the Synagogue; but while that part which came from the Jews to the faith suffered persecution, it departed to the preaching of the Gentiles. They made me the keeper in the vineyards; my own vineyard I have not kept.

For while those who are in Judea persecute me, they have made me a guardian in the Churches. My own vineyard I have not kept, because I abandoned Judea. Whence Paul also says, whence also the apostles: The word of God had been sent to you; but because you judged yourselves unworthy, behold we go to the Gentiles (Acts 13:46). As if to say: We wish to guard our own vineyard, but because you yourselves have rejected us, you send us over to the guarding of others’ vineyards. And so what we have said concerning the Synagogue converted to faith, let us now say concerning the Church called to faith: I am black, but beautiful, O daughters of Jerusalem. The Church coming from the Gentiles considers the faithful souls which she finds, whom she also calls daughters of Jerusalem. For Jerusalem is said to mean “vision of peace”; she considers what she has done, what she has become; and she confesses her past faults, lest she be proud; she confesses her present life, lest she be ungrateful, and says: I am black, but beautiful. Black by merit, beautiful by grace; black by her former life, beautiful by the way of life that follows. How black like the tents of Kedar? Kedar—they were the tents of the nations, they were the tents of darkness. And to the nations it was said: You were once darkness, but now light in the Lord (Ephesians 5:8). How beautiful like the curtain of Solomon? For we have been worn down through penance. The flesh, mortified through penance, is brought like a skin into the service of the king. All who afflict themselves through penance make themselves members of Christ. Therefore the members of Christ afflicted through penance are the skins of Solomon, because they become mortified flesh.

But behold, there were faithful in Judaea who disdained that the Gentiles should come to the faith; whence they also reproached Peter for having received Cornelius. Whence in the Church of the Gentiles it is added: “Do not consider me because I am dark.” Do not despise the heathenism of my unbelief, do not despise my former sins, do not regard what I was. Why? “Because the sun has discolored me.” The sun discolors in that upon which it presses more closely and severely. When God holds strict judgment, He, as it were, displays His severity more fully; and He discolors while He shines more brightly, because while He exercises His strictness more subtly, He judges severely. For the sun, as it were, withholds its rays when it considers our works mercifully; it, as it were, displays its power severely when it weighs our works strictly. Let the Church therefore say: I am dark for the same reason I am a sinner, because the sun has discolored me; because when my Creator abandoned me, I fell into error.

But O you so afflicted, so forsaken, what have you deserved? What have you obtained as a gift? The sons of my mother fought against me. The sons of the mother are the apostles; for the mother of all is the Jerusalem above. They fought against the Church, while through their preaching they pierced her from unbelief to faith, as if with certain spears. Whence Paul too, as a certain fighter, says: Destroying the counsels of thoughts, and every height that exalts itself against the knowledge of God (II Cor. 10:5). He who destroys a height is certainly a fighter. Therefore these fighters, these sons of mother Jerusalem, conquered the Church from her error, so that they might establish her in righteousness. The sons of my mother fought against me. And what did they do in fighting? They made me a keeper in the vineyards. The vineyards of the Church are the virtues that bear fruit; because while they fight against the vices in me, they drive me out, as it were, from my evil fruitfulness, and they gave me the pursuits of virtues; they made me a keeper in the vineyards, so that they might bring forth fruit. After the conquest, let her say specifically: My own vineyard I have not kept. The vineyard of the Church is the old habit of error, which, when a keeper is appointed over the virtues, abandoned its old habit of error.

We have spoken of the Synagogue coming to faith; we have spoken of the Gentile world converted; let us therefore speak generally of the whole Church together, and specifically of what must be understood concerning each individual soul. Wicked hearers are accustomed not to consider what their teachers are, but what they were. Sound teachers therefore confess to them what they were, and set forth what they are; so that they neither hide themselves as sinners, nor again deny their gifts as if ungrateful. Let the Church therefore say in these words: I am black, but beautiful. Black through myself, beautiful through the gift; I am black from the past, beautiful from what I have been made for the future. How black, how beautiful? Black like the tents of Kedar, beautiful like the curtains of Solomon. And it is not right that anyone should be judged from their past life, and that what one was should be regarded rather than what one is. Whence she adds: Do not consider me that I am dark; because the sun has discolored me. Sometimes in Sacred Scripture, the sun is taken as the excessive heat of earthly desires. Whence then dark? Because the sun has discolored me, and by the burning of earthly love I have been discolored before the bridegroom, that is, I have been made unsightly before the king. The sons of my mother have fought against me.

In all creation two rational creatures have been made, human and angelic: the angel fell; he persuaded man. For the mother of all creation is the goodness and power of God. We therefore and the Angels, from the fact that we were made as rational beings, have as it were a certain fellowship of brotherhood. But because the angels were made by the same power by which we also were made, who nevertheless as fallen angels wage war against us daily, let her say: The sons of my mother the Church fought against me. Behold, while these rational spirits fight, these spirits, sons of the mother, while they fight against the soul, they make her devote herself to earthly things, occupy herself with secular activities, seek transitory things. Whence she also adds: They made me a keeper in the vineyards; my own vineyard I have not kept. For the vineyards are earthly activities. As if she were to say: in earthly activities they made me a keeper, and my own vineyard, that is, my own soul, I have not kept; my life, my mind I have neglected to guard; because while I was outwardly entangled in the activity of earthly things, I slipped away from inward watchfulness. Many people judge themselves by what is near them, not by what they are. Near them are dignities, near them are outward offices; and while they guard what they have near them, they neglect to guard themselves. Let her therefore say: They made me a keeper in the vineyards; my own vineyard I have not kept; that is, while I serve outward guardianship in the activities of the world, I have lost the care of inward guardianship. But behold, the soul brought back to the grace of her Creator, let her now love, let her now seek where she may find her Redeemer. — Commentary on the Song of Songs, Chapter 1

Origen of Alexandria: “Do not look at me because I have become dark, because the sun looked down upon me.” …And so people have existed in this way in all that nation of the Ethiopians, to whom a certain natural blackness resides owing to the succession of fleshly seed, because in those places the sun burns with harsher rays and, once the bodies have been burned and blackened, they remain so as the innate flaw is passed down, generation to generation. But the blackness of the soul belongs to a contrary arrangement; for the soul is burned not by the sun looking at it but by the sun’s looking down upon it; it is obtained not by birth but by neglect; and thus, just as it is acquired by ignorance, so it is driven out and repulsed by diligence. — COMMENTARY ON THE SONG OF SONGS 2:2

Origen of Alexandria: Therefore, that visible sun does indeed blacken and burn those bodies upon which it settles at noon, but it preserves in its brightness those bodies that are placed far off and far away from its overhead position. It does not at all burn them, but gives light to them. But, in contrast, the true spiritual sun, which is the sun of righteousness in whose wings healing is said to be, illumines them and surrounds them with every brightness because he has found them of an upright heart and at the zenith of his radiance, but he does not look “askance” as much as “look down upon” those who “approach him askance,” since their own fickleness and instability causes this trouble for them.For the world was made not through that visible light, because it too is part of this world, but through that true light, by which light we are said to be despised, if we approach it in a crooked way. — COMMENTARY ON THE SONG OF SONGS 2:2

Origen of Alexandria: We understand how the bride is both black and beautiful. But if you too do not repent, beware lest your soul be called black and foul and you be made foul by a double ugliness: black because of your past sins and ugly because you persevere in your vices. — HOMILIES ON THE SONG OF SONGS 1:6

Song of Solomon 1:7

Augustine of Hippo: “Tell me, you whom my soul loves, where do you feed your flock, where you lie down?” Neither we nor they have any doubt that the bride is speaking to the bridegroom, the church to Christ. But listen to all the words of the bride. Why do you want to attribute to the bridegroom a word that is still in the bride’s part? Let the bride say everything she says, and then the bridegroom will reply.…Midday is coming, you see, when the shepherds take refuge in the shade; and perhaps where you are feeding your flock and lying down will escape me; and I want you to tell me, lest perchance I go as one veiled, that is, as one concealed and not recognized. I am in fact plain to see, but lest as one veiled, as one hidden, I stumble on the flocks of your companions. — SERMON 46:36

Augustine of Hippo: Why do I want you to tell me where you graze, where you lie down in the noonday? “Lest I should happen, like a veiled woman, on the flocks of your companions.” That is the reason, she says, why I want you to tell me where you graze your flock, where you lie down in the noonday. When I come to you I won’t lose my way, lest like a veiled woman I should come upon the flocks of your companions, that is to say, I should stumble on flocks that are not yours but belong to your companions. — SERMON 147A.3

Augustine of Hippo: With good reason then to this shepherd of shepherds, does his beloved, his spouse, his fair one, but by him made fair, before by sin deformed, beautiful afterward through pardon and grace, speak in her love and ardor after him, and say to him, “Where do you feed?” And observe how, by what transport this spiritual love is here animated. And far better are they by this transport delighted who have tasted of the sweetness of this love. They bear this properly who love Christ. For in them, and of them, does the church sing this in the Song of Songs. — SERMON 88:6

Bede: Tell me, O you whom my soul loves, where you pasture, etc. Well indeed does she call him whom she seeks for protection, the beloved of her soul, because the more serious the danger from which she wishes to be rescued, the more she loves him through whom she knows she will be saved. This is similar to what the Psalmist says, “I will love you, O Lord, my strength” (Psalms 17). Which openly means, Therefore I do not cease to love you with all my mind, because I perceive that without your grace I can have no strength. She also implies that he is a shepherd, saying, Where you pasture, where you lie at midday. According to what he himself testifies in the Gospel: “I am the good shepherd, and I know my sheep, and my sheep know me” (John 10). He who pastures his sheep lies among them at midday, because he refreshes the hearts of his faithful ones with the memory of heavenly sweetness, so that they do not wither in the heat of temptations, and he is accustomed to mercifully dwell in them. Thus also the Psalmist says, “The Lord is my shepherd; I shall not want. He makes me lie down in green pastures” (Psalms 23). Hence John says, “He who abides in love abides in God, and God in him” (1 John 4). Therefore, because many false prophets go out into the world, saying “Look, here is Christ,” or “There he is” (Matthew 24), the Church of Christ must always carefully discern who they are in whom he can be found, both in their profession and in their deeds; and she must implore him with pious words to deign to reveal himself: Tell me, she says, O you whom my soul loves, where you pasture, where you lie at midday. — Commentary on the Song of Songs

Bede: “That I may not begin to wander among the flocks of your companions, etc. As if he says openly, Because the multifarious persecution by my adversaries affects me like the heat of the midday; I beseech you to declare to me, O my Redeemer and Protector, in which places I might find those who are refreshed by the grace of your presence, and what are those teachings among all that align with your evangelical truth, lest, with your help being delayed, I might perhaps stumble upon the congregations of those who err, for without your guidance, I can in no way enter the path of truth. For even heretics can not inappropriately be called his companions, inasmuch as they carry around either the confession or the mysteries of his name. Did not the bride of Christ do this, when the false apostles came to Antioch, namely, his companions, and preached, Except you be circumcised according to Moses, you cannot be saved (Acts XV), already wearied by no small fervor of sedition and question, finally sent Paul and Barnabas to the apostles and elders in Jerusalem, to more certainly discern what was the truth of the Gospel? And after the conflict was finished, it was proven among them, whom James, and Cephas, and John, and the other apostles educated, that the Lord Christ was the shepherd and dweller, and that his flock, the Church, was to be safeguarded from the flocks of companions, that is, from the people of the heretics. Did not the bride of Christ also do this in subsequent times, when the sons of her mother fought against her, that is, when heresies rose up against her from within her, soon diligently seeking what was the truth of faith, by convening the councils of the Fathers? But, because the same bride, that is, the Church of Christ, while seeking the help of his presence in her tribulations, adds on behalf of the weak. That I may not begin to wander among the flocks of your companions, he immediately rebukes the same trepidation with kind reproof, as if saying that evangelical thing, Ye of little faith, why did you doubt (Matt. XIV)? For it follows: — Commentary on the Song of Songs

Gregory the Dialogist: It is fitting meanwhile to consider this contemplation of such great mercy. The deeds of a sinful woman, but one repenting—with what esteem does Truth preserve them in His presence, which He enumerates to her adversary with such detailed distribution. The Lord was reclining at the Pharisee’s dinner, but He was delighting in the feasts of the mind at the penitent woman’s. At the Pharisee’s house, Truth was fed outwardly; at the sinful woman’s, yet one who had converted, He was fed inwardly. Hence the holy Church says to Him in the Song of Songs, whom she seeks under the likeness of a young deer: “Show me, O you whom my soul loves, where you feed, where you rest at midday.” For the Lord is called a young deer, according to His assumed flesh the son of the ancient fathers. Indeed, a more fervent heat burns at midday, and the young deer seeks a shady place where the fire of heat does not affect it. Therefore, the Lord rests in those hearts which the love of the present age does not inflame, which the desires of the flesh do not burn up, which, set ablaze by their anxieties, do not wither in the lusts of this world. — Forty Gospel Homilies, Homily 33

Gregory the Dialogist: At midday the sun is more fervent. Everyone who burns in faith burns in the love of desire. This bridegroom who is called below a young stag feeds the greenness of virtues in their heart; in their heart he reclines at midday, in the fervor of charity. Show me, O you whom my soul loves, where you feed, where you lie down at midday. Why she thus seeks where he feeds, where he lies down, she gives the reason for her inquiry. Lest I begin to wander after the flocks of your companions.

The companions of God are His close friends, just as all who live well are; but many appear to be companions and are not companions. For many teachers, while they were promoting perverse doctrine, seemed indeed to be companions, but turned out to be enemies. While Arius, Sabellius, and Montanus were still teachers, they appeared as if companions; but when they were strictly examined and exposed, they appeared as enemies. And very often faithful souls, while they cling to the word of God, while they love in their teachers that from which they may profit, do not know how to guard against the words of perverse teachers, and fall away through their very mouths. For how many congregations there are that trusted in these companions, and while those men pursued them, they wandered astray through the flocks of companions! Let her therefore say: “Show me where you pasture, where you rest at midday, lest I begin to wander after the flocks of your companions.” Show me in whose hearts you truly rest, lest I begin to wander after the flocks of those who seem to be your companions, that is, who are believed to be your close friends and are not. All priests, all teachers are companions of God, as far as appearance goes; but as far as their life is concerned, many are not companions but adversaries. But these very things we have said about heretical masters, we can also say about Catholics who do not act rightly. For many little faithful ones within the Church desire to live well, wish to hold to a life of uprightness, and observe the life of the priests who are set over them; and when those very priests do not live well, when those who are in charge do not live rightly, those who follow after slip into error. Wherefore the Church, as if speaking in the person of those little and faithful ones, says: “Show me, you whom my soul loves, where you pasture, where you rest at midday.” Show me the life of those who truly serve you, so that I may know where you pasture — the verdure of virtues — so that I may know where you rest at midday, that is, where you repose in the fervor of charity; lest while I look upon the flocks of your companions, I myself begin to wander, not knowing to whose words and teachings I should entrust myself. For every hearer, every weak one, must carefully consider whose words he ought to believe, whose instruction he ought to follow, whose examples he ought to imitate. — Commentary on the Song of Songs, Chapter 1

Jerome: I linger long in the land of the midday sun, for it was there and then that the spouse found her bridegroom at rest. — LETTER 108.12

Jerome: You see that it is not in the third hour that the spouse dines or reclines but at midday. Where do you dine, where do you rest, where shall I find you, where do you enjoy delights, where can I find you, O my spouse? Do you want to find me? At noon, in perfect knowledge, in good works, in the bright light. Because we have the noonday, that is why the devil disguises himself as an angel of light and pretends that he has the light, that he has the noonday. When heretics promise any pseudo-mysteries, when they promise the kingdom of heaven, when they promise continence, fasts, sanctity, the renunciation of the world, they promise the noonday. But since their midday is not the light of Christ, it is not the noonday but the noonday demon. — HOMILIES ON THE Psalms 20 (Psalms 90)

Richard Challoner: If thou know not thyself: Christ encourages his spouse to follow and watch her flock: and though she know not entirely the power at hand to assist her, he tells her, ver. 8, my company of horsemen, that is, his angels, are always watching and protecting her. And in the following verses he reminds her of the virtues and gifts with which he has endowed her.

Theodoret of Cyrus: It is logical for the bride to enquire at the time of midday where the bridegroom takes his rest because when the light of knowledge became stronger, heresies developed which, while bearing the name of Christians, were nevertheless devoid of truth. This is the reason she is exercised and anxious to learn the spot where the bridegroom rests the sheep, the risk of falling in with the flocks of so-called companions. It should be understood that just as there were the prophets and the false prophets opposed to them, and likewise apostles and false apostles of an opposite mind, so too false Christs are referred to in the divine Scripture. Hence the Lord also says, “Many false prophets will rise up and will lead many people astray.” And blessed Paul was in the habit of speaking not only of false brethren but also of false apostles—hence his remark, “For such people are false apostles.” The bride begs not to fall in with these people since they give the appearance of shepherds and likewise seem to have flocks and herds. Of such kind are the people who hold the views of Arius, Eunomius, Marcion, Valentinus, Mani and Montanus. While invested with a Christian appearance and name, building churches, reading divine Scriptures to sheep led astray, wrongly tending their followers and thought to be companions of the bridegroom, they are instead pernicious schemers, providing the sheep with poison instead of nourishing draughts. — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:8

Augustine of Hippo: “If you do not know yourself, go out, you, in the tracks of the flocks, and graze your goats in the tents of the shepherds.” Go out in the tracks, not of the flock but of the flocks, and graze, not like Peter my sheep but your goats; in the tabernacles, not of the shepherd but of the shepherds; not of unity but of division, not established in the place where there is one flock and one shepherd.By this answer she has been stiffened, built up, made stronger as the beloved wife, ready to die for her husband and live with her husband. — SERMON 138:8

Bede: If you do not know yourself, O fairest among women, go forth, etc. Why, he says, do you speak in such a way as if you could by any means be abandoned by me amidst temptation, and you complain that you have been darkened by the excessive fervor in guarding our vineyard from the enemies, as if by the sun of midday, which I myself have endowed through the washing of regeneration to be already fair among women, that is, among the synagogues of other doctrines, but I have decided that you should be rendered much fairer by the examination of tribulations? But if you perhaps do not know this, do you not now remember that no one is crowned unless he has competed according to the rules (II Tim. II)? Withdraw from my company, and follow after the footsteps of the flocks; that is, imitate the acts of those who err, although I have decreed you rather to be the keeper of my one flock, which was to have one fold and one shepherd. — Commentary on the Song of Songs

Bede: And feed your kids beside the tents of the shepherds. That is, feed lost listeners, having followed the doctrines of foolish teachers, abandoning the words of the wise, which are given by the counsel of teachers from one shepherd. For indeed if you love me, I have ordered you to feed my lambs, that is, the souls serving me simply and innocently with the word of salvation; I have wanted you to devote such care to this duty, that you would prefer to endure all adverse things, even to undergo the torment of death itself, rather than desist from their feeding. But if you do not know that you have been betrothed to me under such a condition, rather feed your kids, that is, those united with erring teachers, yielding to the luxurious and proud; who are rightly called kids, and your kids, namely, who are to be placed on the left in judgment. Yours indeed, because they are not instructed according to the rule of my commandments, but rather according to your errors, that is, those whom you retained before you were joined to me. However, the Lord does not say this by commanding, but rather by threatening, and by indicating what happens to those who, not bearing the adversities of temptations, separate themselves from the unity of the peace of the church. As in the Gospel, when he says: Either make the tree good and its fruit good; or make the tree bad and its fruit bad (Matt. XII). He does not command us to do evil, but teaches what reward awaits evildoers. Because indeed the Lord does not want the holy Church to be ignorant of itself, but earnestly desires it to learn what it has received from him as gifts, and what it must suffer or do for his love, he consequently indicates to it what its state is when he adds: — Commentary on the Song of Songs

Gregory the Dialogist: Every soul ought to care for nothing more than to know itself. For he who knows himself, recognizes that he was made in the image of God, and ought not to follow the likeness of beasts, nor dissolve himself either in luxury or in present appetite. Concerning this ignorance it is said elsewhere: ‘Man, when he was in honor, did not understand; he was compared to senseless beasts, and became like them’ (Psalms 48:13). The footsteps of the flocks are the actions of the peoples, which the more numerous they are, the more entangled, the more perverse they are. Let it therefore be said to the Church: ‘If you do not know yourself, O beautiful one among women, go forth, and go after the footsteps of the flocks, and pasture your kids beside the tents of the shepherds.’ O you, who were foul through ignorance, and through faith have been made beautiful among the souls of others. This is clearly spoken to the Church of the elect: ‘If you do not know yourself’—that is, you do not know this very thing, that you were made in my image—‘go forth’, that is, outside. If indeed you do not recognize by whom you were made, go forth and depart; go after the footsteps of the flocks; follow not my examples, but the examples of the peoples, and pasture your kids beside the tents of the shepherds. Our kids are carnal impulses; our kids are unlawful temptations. ‘Go after the footsteps of the flocks’—that is, descend after the footsteps of the peoples—‘and pasture your kids’—that is, nourish your carnal impulses, no longer spiritual senses, but carnal impulses. ‘Go beside the tents of the shepherds’: if you pasture lambs in the tent of the shepherds, you will be pastured—that is, in the teachings of the masters, in the teachings of the Apostles, in the teachings of the prophets. But if you pasture kids, pasture them beside the tents of the shepherds, so that you may be called Christian by faith, and not by works; because you appear to be within through faith, and not within through works. Because behold, you have rebuked, behold, you have reproved (for what do you not say?)—but what have you yourself kindly accomplished? — Commentary on the Song of Songs, Chapter 1

Origen of Alexandria: Therefore, this is what the present passage teaches the soul under the guise of a woman, so that she may know herself.…And for this reason, where she has neglected knowledge, it is is now necessary that she “be borne about by every wind of doctrine to be deceived by errors,” so that now she pitches her tent now by that shepherd, that is, a teacher of the word, and now by another shepherd. And in this way she is borne about as she shepherds not sheep, which is a simple animal, but goats, namely lascivious and restless feelings that lead to sin, while she has sought out various teachers and cultivated them for this very purpose. And this will be the punishment of the guilt of that soul, which was not eager to know itself and to follow that shepherd alone, who “lay down his life for his sheep.” — COMMENTARY ON THE SONG OF SONGS 2:5

Song of Solomon 1:9

Bede: I have likened you, my friend, to my horse-drawn chariots of Pharaoh. For indeed, He calls His cavalry the army of the children of Israel, whom He freed from Egyptian bondage, leading them across the Red Sea into the desert, and brought into the land of the inheritance promised long ago, while the chariots of Pharaoh, which pursued them and wanted to drag them back to servitude, were drowned in the same sea. He calls it a cavalry because just as a charioteer is accustomed to presiding over his cavalry, so the Lord Himself then presided over that people, governing and leading them through the path of salvation. And He compared His Church, which He made His friend through the water of regeneration, to that cavalry: for just as the people were indeed greatly terrified by the approaching chariots of Pharaoh, but were nevertheless saved by heavenly protection, so He has always taught the Church to trust in His protection amidst the threats of persecutors. For even the fact that a pillar of fire then illuminated the people of God, while thick darkness overshadowed the Egyptian troops, so that throughout the whole night they couldn’t approach each other; this too never ceases to happen in the night of this age, when the divine dispensation, separating the just from the reprobate with precise judgment, illuminates the just with His grace, but leaves the others in the deserved blindness. And even this, when they came to the Red Sea, the children of Israel were freed with the waters divided, while the Egyptians, with the waters returning upon them, were drowned with their horses and chariots, is it not evident that the very wave of death, which will face all mortals, carries the wicked to destruction, but opens the path to salvation for the pious? The other events too, which we read happened to the cavalry of God, that is, the people of Israel, during the time of the Egyptian persecution, are found, the more diligently they are explained, the more clearly they reveal themselves as a foreshadowing in the holy universal Church, of which that was a part. And since it is taught in this verse how the Lord protects the Church amidst adversities, it remains to be shown how much the Church itself maintains the love of the same Lord and protector in the face of adversities. It is added: — Commentary on the Song of Songs

Gregory of Elvira: “My horses are with Pharaoh’s chariots,” it says. The horses of the Lord, that is, the people of the Gentiles, were formerly with Pharaoh’s chariots, that is, in the power of the devil, since they had not yet believed in Christ. He forewarns them, therefore, not to submit themselves again to that yoke through contempt of the faith. For, as I have already said, the people of the Gentiles who required horses were held under the Pharaoh’s yoke, that is, with the chariots of the devil, before the Lord’s advent, even though the Lord already foreknew them to be his own. But there is no doubt that the Pharaoh is the devil, for the devil tyrannizes the world like the Pharaoh did Egypt. Moreover, just as the Pharaoh persecuted the sons of Israel, so does the devil persecute the saints in this world.… Yet, now liberated by the grace of Christ from the yoke of tyrannical servitude, having been made sons of God through faith, and destined for celestial glory with a pure heart and true devotion in all holiness and righteousness, let us hold firmly to the same faith through which we live and are saved. — EXPLANATION OF THE SONG OF SONGS 2:24-27

Origen of Alexandria: But let us now see whether he is saying in the mystical interpretation that “the chariots of Pharaoh and his four-horse chariots” which he himself leads and drives to persecute God’s people and to oppress Israel are the souls that have been placed under that spiritual “Pharaoh” and under spiritual wickedness. For it is certain that the temptations and tribulations that the demons stir up against the saints they stir up through some souls that have been made fit and convenient for this purpose. By mounting these “chariots” they irritate and assault either the church of God or some individuals among the faithful. — COMMENTARY ON THE SONG OF SONGS 2:6

Robert of Tombelaine: All who serve lust, who serve pride, who serve greed, who serve envy, who serve deceit, are still under the chariot of Pharaoh, that is, under the rule of the devil; but everyone who is fervent in humility, in chastity, in teaching, in charity, has already become a horse of our Creator, has already been placed in the chariot of God, already has God as his rider. Whence to a certain one over whom the Lord presided, it is said: “It is hard for you to kick against the goad” (Acts 9:5). As if he were saying: You are my horse; you can no longer kick against me; I already preside over you. Of these horses it is said elsewhere: “You sent your horses into the sea, stirring up many waters” (Habakkuk 3:15). God therefore has chariots, because he presides over holy souls and travels everywhere through holy souls. Whence it is written: “The chariots of God are ten thousand, the manifold thousands of those rejoicing in the Lord” (Psalms 67:18). Pharaoh has chariots, which nevertheless were submerged in the Red Sea, because many wicked people have been changed through baptism. Let the Bridegroom therefore say: “I have compared you, my beloved, to my cavalry among the chariots of Pharaoh”; that is, while you were still among the chariots of Pharaoh, while you still served demonic works, I compared you to my cavalry, because I considered what I had done in you through predestination, and I compared you to my horses. For God sees many still serving lust, still serving greed, and yet he considers in his secret judgment what he has already worked in them, because God has horses — but he sees that many are still horses of Pharaoh. And because he considers by hidden judgment and hidden predestination that they are to be changed for the good, he already regards them as similar to his own horses, because he sees that he will lead to his own chariot those who previously served in the chariot of Pharaoh. Here the hidden judgments must be considered, because many seem through preaching, through wisdom, through chastity, through generosity, through patience to be horses of God, and yet by the hidden judgment of God they are likened to the horses of Pharaoh; and many seem through greed, through pride, through envy, through lust to be horses of Pharaoh, and yet by the hidden judgment of God they are likened to the horses of God. Because he sees those turning from good things to evil, and these being brought back from evil things to good. Therefore, just as by discernment many who seem to be horses of God are horses of Pharaoh through the reprobate life that follows them, so through piety many who seem to be horses of Pharaoh, his elect through the holy life which they will preserve at their end, are likened to the horses of God. Whence the Bridegroom speaks tenderly and says: “I have compared you, my beloved, to my cavalry among the chariots of Pharaoh.” That is, you were still serving in subjection among the chariots of Pharaoh, you were running under vices, but I considered what I had done concerning you through predestination. “I have compared you to my cavalry,” that is, I regarded you as similar to my elect. — Commentary on the Song of Songs, Chapter 1

Theodoret of Cyrus: Here in figurative fashion he referred by “Pharaoh” to the implacable foe of our nature, the noxious enemy common to us all whom he drowned in the holy waters of baptism like Pharaoh. My mare, then, which I used when I overwhelmed Pharaoh’s chariots, I judge you to resemble since you are close to me and have love for me.… So from the apostolic words we understand the mystical words of the Song, and hear the bridegroom saying, I declare that you, being close to me, and hence called an intimate, getting the name from the fact, are like my mare, which I used when drowning the spiritual Pharaoh with his chariots, and I granted you freedom. — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:10

Bede: Your cheeks are beautiful, etc. It is said to be the nature of the turtle-dove that, if deprived by the loss of its mate, it does not unite with another. This suitably applies to the chastity of the Church, which, although widowed by the death of its Lord and Bridegroom, is so bound by His memory—knowing that He has risen from the dead and now reigns in heaven—that it cannot accept the company of others, content with the love of Him alone, to whom it hopes eventually to reach. Hence, instructed by the words of an excellent teacher, it usually declares that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature can separate us from the love of God, which is in Christ Jesus our Lord (Rom. VIII). Therefore, since the seat of modesty is typically in the cheeks, it is rightly said to the holy Church, fearing that it might stray from the way of truth through the examples of the wicked (as it says: Lest I begin to wander through the flocks of your companions), by the response of Truth itself: Your cheeks are beautiful, like those of a turtle-dove. This means, I have adorned you with such a virtue of saving modesty that you may never be corrupted, either by the desire of transient things or by the hearing of perverse doctrines, from the chastity of the faith promised to me. And what is the greatest grace for preserving this sobriety, He reveals by adding the following. — Commentary on the Song of Songs

Bede: Your neck is like jewels, etc. Through the neck, we transfer food into the body to be nourished, and we utter words to reveal the secrets of our hearts to others. Thus, rightly in the neck of the Church, the figure of teachers is designated, who instruct the ignorant with the word of edification, and with the office of the same instruction, transmit the food of salvation to the members of the holy Church entrusted to them. This neck rightly resembles necklaces. Necklaces are ornaments that usually hang on the necks of virgins. Although by the word “necklaces,” sometimes all ornaments of matrons are denoted, because the steadfastness of spiritual teachers is fortified and adorned with heavenly virtues, as they show by their deeds what they teach with their words. Little chains are also ornaments for the neck of a virgin; namely, chains of gold interwoven with small rods, and sometimes varied with added silver rods, as this thought proves, which take their name from the resemblance to the sea eel. These aptly signify the woven nature of the divine Scriptures, by which the beauty of the holy Church increases, as each of the faithful, seeing the sayings and deeds of the fathers, strives to shine more and more with virtues. For the gold, from which the little chains are said to be made, is the brightness of spiritual understanding; the silver, with which they are said to be interwoven, is considered the brightness of heavenly eloquence. What he promises in the plural number, “We will make for you,” is about those through whom the sacred Scripture, by the acting and cooperating Spirit of God, was ministered to us; many of whom, at the time when Solomon was prophesying this, were yet to come. Therefore, he surrounds the neck of the bride with golden little chains, interwoven with silver, because he prepared divine apexes to be instilled in those he placed in charge of teaching the faithful in the Church. He surrounds his neck with little necklaces composed of craftsmanship, while every faithful soul, in all that it speaks and acts, indeed in all that it lives and breathes, continually directs its attention to the Holy Scriptures, diligently guiding its mind and words according to their examples. Thus this little verse is connected to the previous one, stating that they are beautiful like the cheeks of the holy Church’s turtle-dove, that is, its inviolate modesty persists; because frequent meditation on the divine Scripture does not allow it to err. The ancient translation has this passage: “We will make gold likenesses for you with silver markings until the king is in his resting place.” In which assuredly, the brightness of the heavenly homeland is properly expressed by the name of gold, whose likenesses, and not that incorruptible brightness itself, are shown to us in this life through the Holy Scriptures, the Apostle saying: “For now we see through a glass darkly, that is, in likenesses; but then face to face” (I Cor. XIII). Finally, Moses himself, to whom, as we read in Exodus, God spoke face to face, as a man speaks to his friend (Exod. XXXIII), knowing that he had not seen His glory itself, prayed, saying: “If I have found grace in your sight, show me your way, that I may know you,” and again, he said, “Show me your glory”; which the Lord also revealed when responding to him, saying, “You will not be able to see my face; for no man shall see me and live” (Exod. XXXIII). Therefore, the vision of the divine face is not denied to us, but it is denied to those still living in this mortality; yet, it is promised to the pure-hearted in the future. Furthermore, this likeness of his face and perpetual beatitude is shown not only to the fathers, appearing in the angels of the Lord, but it is also not obscurely shown to us reading the writings of the fathers today, as we strive with our mind always to retain what they said about the glory of the heavenly homeland and continually sigh to see it. These likenesses with the distinctions are made of silver because with the shine of spiritual words, heavenly mysteries are revealed to us. And because in this life alone, and not in the future, we need the comforts and aids of such likenesses, it is aptly added: — Commentary on the Song of Songs

Julian of Eclanum: When the naturally beautiful neck is endowed with the adornment of jewels, such industry undoubtedly increases happiness and, as though they were worthy, the honor of necklaces and the loveliness of necks as well. This is also true with you, therefore, whose generosity is constituted by doctrine, so that discipline would perfect the virtues which nature began. — COMMENTARY ON THE SONG OF SONGS, FRAGMENT 9

Nilus of Sinai: Wishing to inspire a spirit of humility in her actions, the Word says this: “Your neck is as if circled with jewels.” For just as he describes “the stiff neck” of the proud as “a sinew of iron” because of its stiffness, so too he describes the neck of a modest person as a necklace [with strings of jewels]. He thus designates the form of the virtue by its shape. For modest persons (even if such people stand tall) are bent down in the manner of a necklace when they think humbly of themselves and restrain the vanity of pride that accompanies virtue, which is a fact of the weakness of human nature. For the memory of earth and the ancient parentage of clay is sufficient to destroy such vainglory even if the honor of the image and the excellence of the actions may cause an inflation of pride.And the Word does not call the neck of the humble simply a “necklace,” for there are indeed those who by affectation take the appearance of humility while they pursue human glory. To them the Word says, “If you bend your neck like a ring.” Wishing to show the difference between them and a perfect soul, he has compared their behavior to the ring of iron which those who are condemned wear in punishment, for virtue contrived for the sake of deception ends by assuming the aspect of punishment. But the virtue of the bride he has compared to a necklace of gold, letting her [inner] condition be intimated through her appearance while the substance [of that virtue] is thus proven. … If then the necklace indicates humility, such a neck, compared with a necklace that is praiseworthy, also reveals the abundance of virtues and the lowliness pertaining to each of them. For just as the necklace, forged at right angles, is eventually curved to its own given use, so too persons who are perfect in virtue are humbled by submission. Although being upright in their manner of life, they take on a curvature in the disposition of their minds. — COMMENTARY ON THE SONG OF SONGS 26

Robert of Tombelaine: The turtledove, after it has once lost its mate, never joins itself to another, but always dwelling in solitude perseveres in mourning; because not finding the one it loved, it searches. So every holy soul, while it is absent from its Bridegroom, does not withdraw from love of him, but always pants and groans in desire for him; and while it does not find him whom it greatly loves, because it draws itself back from every foreign love, as if in the modesty of its cheeks it shows the chastity of its heart by its very bearing and outward conduct. There follows: ‘Your neck is like jewels.’ By the neck of the bride, the preachers of holy Church are designated. In jewels, gems are set in gold. By gold, indeed, wisdom is expressed; by stones, works. The neck of the bride therefore is like jewels; because every upright preacher of the Church both clothes himself inwardly with wisdom and outwardly exercises the works which he sees in wisdom. — Commentary on the Song of Songs, Chapter 1

Theodoret of Cyrus: “How beautifully made your cheeks, like those of a turtledove.” Zoologists claim that the turtledove not only likes solitude but is also not promiscuous, the male mating with one female, and the female associating with one male, and at the death of its mate it refrains from mating with another bird. Appropriately, then, he says the church in its relationship to Christ is like her, shunning relations with others, and reluctant after his death to abandon him, awaiting instead the resurrection and looking forward to his second coming. He also says her neck is like a necklace; this is a choker, a kind of ornament beautifying the neck. He is commending her for nicely carrying the yoke of religion, of which the bridegroom says in the Gospels, “Take my yoke upon you, for my yoke is easy and my burden light.” — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:11

Augustine of Hippo: We may appropriately understand of them, what was said to the bride in the Canticle of Canticles: “We shall make you likenesses of gold inlaid with silver while the king is reclining at his table,” that is, while Christ is in his secret place, because “your life is hidden with Christ in God. When Christ your life shall appear, then you too will appear with him in glory.” — ON THE TRINITY 1:8.16

Bede: There comes about in our case too what follows: “And the house was filled with the fragrance of the ointment.” In accord with our capacity will the world be filled with the renown of our devotion, by which we prove that we venerate and love God and our neighbors with a simple and pure heart. There is accomplished what the bride glories of in the canticle of love, “While the king was resting [on his couch], my spikenard gave forth its fragrance.” Here it is clearly shown that what Mary did as a type, the entire church and every perfect soul should do always. — Homilies on the Gospels 2:4

Jerome: Let us hear what the bride says before that the bridegroom comes to earth, suffers, descends to the lower world, and rises again. “We will make for you likenesses of gold with ornaments of silver while the king sits at his table.” Before the Lord rose again and the gospel shone, the bride had not gold but likenesses of gold. As for the silver, however, which she professes to have at the marriage, she not only had silver ornaments, but she had them in variety—in widows, in the continent and in the married. Then the bridegroom makes answer to the bride and teaches her that the shadow of the old law has passed away and the truth of the gospel has come. — Against Jovinianus 1.30

Robert of Tombelaine: Little chains are bound as necklaces around the neck; because both wisdom and devotion are joined to preachers from the Holy Scriptures; for by the little chains, Holy Scripture is understood. These are rightly said to be golden and inlaid with silver; because Holy Scripture shines with wisdom, and is heard throughout the world through resounding preaching. For just as wisdom is signified by gold, so holy preaching is signified by silver. — Commentary on the Song of Songs, Chapter 1

Theodoret of Cyrus: Logically they said “golden ornaments” and not gold itself, since the bridegroom’s presents are greater, and his servants’ do not have equal splendor. Hence we show the divine Gospels greater respect, though we also respect the law and the prophets and the writings of the holy apostles. — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:12

Bede: As long as the king is at his recline. That is, as long as Christ is in his secret, and has not yet appeared to us in the glory of his Father, to render to each according to his work. Then indeed, as Isaiah says: “The eyes of the saints will see the king in his beauty” (Isaiah XXXIII). And hence the Apostle also says: “Your life is hidden with Christ in God. When Christ, our life, appears, then you also will appear with him in glory” (Colossians VIII). But he was in his recline, that is, in his hidden place, the king Christ, not only before his incarnation and ascension into heaven, but even at that time when he appeared visibly to the world in the flesh, because not then either did he show the clarification of the assumed humanity or the eternal glory of divinity to his faithful who remained with him in the flesh, which he promised to all the elect as a reward of faith in the future life. However, our edition, which is translated from the Hebrew source, joins the end of this verse, where it is said: “As long as the king is at his recline,” to the following verse, which is to be discussed henceforth. But the Church, having received so many gifts or promises from her Creator, immediately responded, and declared with what devotion of works she received them, by adding, saying: — Commentary on the Song of Songs

Bede: While the king was at his table, etc. However, he calls the king’s table the time of his incarnation, through which he deigned to humble himself for us and be lowered so that we might be raised. In this table, he also wished to refresh his church with vital food and himself to be refreshed by its good deeds. Hence, he says: I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever (John 6). And again, speaking to the disciples about the believing peoples, he says: I have food to eat that you do not know about (John 4). Truly the smell of nard represents the fragrance of good action. While the king was at his table, he says, my nard gave its scent: because when the Son of God appeared in the flesh, the Church grew in the fervor of heavenly virtues. Not that it did not have spiritual and God-devoted men before his incarnation, but because without any doubt, it then dedicated itself to more rigorous pursuits of virtues when it realized that the entrance to the heavenly kingdom would be open to all who live rightly as soon as they were freed from the bonds of the flesh. It should be noted that the description of this verse was also literally fulfilled in the deeds of Mary Magdalene, who held the type of the Church, when she, with the Lord reclining at the dinner, poured ointment of nard on his head and feet, and the house was filled with the fragrance of the ointment, as the holy Gospels testify. In one Gospel, it is also indicated what the nature of this nard is when it says: A woman came having an alabaster flask of very costly ointment of pure nard (Mark 14): because its tops spread like spikes; therefore, the perfumers celebrate the spikes and leaves of the nard with twin gifts. Physiologists write that it is principal among ointments. Hence, it was suitably prepared for the anointing of the Lord’s body. Moreover, it is a shrub, they say, with a heavy and thick root, but short, black, and fragile, although it is oily, smelling like cypress with a harsh taste, a small and dense leaf. There are many kinds of it, but all are precious, except the Indian one, which is more precious. — Commentary on the Song of Songs

Robert of Tombelaine: The king then entered his couch, when our Lord Jesus Christ bodily penetrated the interior of heaven. While he rested there, the nard of the bride gave forth its fragrance; because the virtue of the holy Church spread the sweet fame of its goodness far and wide. For the Lord ascended to heaven and sent his Holy Spirit upon the disciples (Acts II); filled with whom, they preached the words of salvation to the world, and through holy works spread the fame of good fragrance all around. Indeed, each faithful soul receives this Spirit in baptism, so that through him it may compose for itself ointments from the preparation of virtues, and refresh its neighbors by the display of example, as if by the fragrance of ointment. — Commentary on the Song of Songs, Chapter 1

Song of Solomon 1:13

Bede: A bundle of myrrh is my beloved to me, etc. And this, according to the letter, we read was fulfilled concerning our Savior when, after His passion was accomplished and His body taken down from the cross, Nicodemus came, bringing a mixture of myrrh and aloes, about a hundred pounds’ weight. And they took His body and wrapped it in linen cloths with spices. Therefore, the beloved of the Church was made a bundle of myrrh when the Lord, anointed with myrrh and aloe, was wrapped in linen cloths: indeed, this bundle abides between the breasts of the bride when the Church unceasingly meditates in her innermost heart on the death of her Redeemer. For who does not know that the place between the breasts is the heart? And the bundle of myrrh shall abide between the breasts of the bride when every soul consecrated to God strives, with intent mind, as much as it can, to imitate the death of Him by whom it knows itself redeemed, mindful of that apostolic saying, “Those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Galatians V). Truly, because the glory of the resurrection soon followed the death of our Mediator and Savior, rightly the bride adds: — Commentary on the Song of Songs

Caesarius of Arles: For this reason it ought to be clear to your minds that the fig tree was an image of the law, just as it is certain that the cluster of grapes prefigured the Savior, as the church declares in the Canticle of Canticles: “My brother is for me a cluster of henna.” Christ, indeed, cannot exist without the law or the law without Christ, for we have said that the law is evidence of the gospel, and the gospel is the fulfillment of the law. — SERMON 106:4

Gregory of Nyssa: The location of the heart is said by experts to lie between the two breasts. Here is where the bride says that she has the sachet in which her treasure is kept. Also, the heart is said to be a source of warmth from which the body’s heat is distributed through the arteries. The body’s members are thereby heated, animated and nourished by the heart’s fire. Therefore the bride has received the good odor of Christ in the governing part of the soul and has made her own heart a kind of sachet for such incense. And so she makes all her actions, like parts of the body, seethe with the breath from her heart so that no iniquity can cool her love for God in any member of her body. — HOMILIES ON THE SONG OF SONGS 3

Nilus of Sinai: She calls him “nard” because of his working of miracles and service of kindness extended to all, and “bag of myrrh” because of his suffering, death and the infamy represented by his cross, when he concentrated the inactive power of his divinity into his body as if in a little bag. For it is not the same to believe in one who works miracles and is glorified as to trust in one who is crucified, buried and taken for dead. The common response of humanity is to recognize his divinity [only] when they enjoy his benefits and are convinced by numerous signs, for the action of the miracle does not so much relieve the judgment as its plausibility. On the contrary, to see him suffer, exposed to banter and enduring the injuries of malefactors—without doubt or perplexity but rather keeping in every circumstance the same judgment: this is the deed of a very small number or perhaps of only one perfect soul.…That he dwells between the breasts of the bride is a sign that he has humbled himself from infancy and has assumed the human sufferings of hunger, thirst, slumber and physical fatigue. — COMMENTARY ON THE SONG OF SONGS 29

Nilus of Sinai: The cluster of grapes in bloom, suspended from the branch, is not desired by everyone, because it fails to possess an immediate pleasure. Rare indeed are those who rejoice at postponing pleasures, for people attach themselves naturally to the preference of present enjoyment, just as those pleasures whose utility is not immediate but resides in future hope are reckoned not to have the same usefulness. Now it pertains to the science of agriculture to recognize future utility in the present condition of fruit that has not yet reached maturity, and in the unripe grape to discern whether there is any future and assured maturity.In the same way also, the Lord hanging upon the cross, as if to say in a public examination before the eyes of all, evoked a great despair in those who saw him. For who therefore would not be perplexed, understandably, seeing the liberator of the human race undergoing the ultimate punishment, seeing the one who accomplished so many miracles and delivered Lazarus from the bonds of death, nailed to the cross and his life passing over into death? Thus the condemnation inflicted at that time upon the good name which everyone attributed to him induced doubt among those who saw it when compared with the opinion regarding him that everyone entertained then. This was because every eye, filled in an untimely way with the evidence of the suffering by which he was tested and forgetting the miracles, took sides with the suffering it could see. For not only the Jews but also the disciples themselves fell into doubt such that even after learning that “he had been raised from the dead,” they did not believe in his resurrection. — COMMENTARY ON THE SONG OF SONGS 31

Robert of Tombelaine: The bodies of the dead are customarily preserved with myrrh, lest they putrefy. Indeed, we apply myrrh to bodies lest they putrefy, when we restrain our members from the corruption of lust through their mortification after Christ’s example; lest, if we leave them without seasoning, our bodies, dissolved by corruption, become food for eternal worms. But what does it mean that the bride calls her beloved not myrrh, but a bundle of myrrh, unless that when the holy mind considers Christ’s life from every angle, it gathers together from the imitation of him virtues that fight against all vices; from which it fashions for itself a bundle, by which it may wipe away the everlasting corruption of its flesh? This bundle is rightly said to dwell between the breasts, because in the love of God and neighbor the holy dwelling place of Christ is built. For when the holy soul so loves God that it does not despise the neighbor, and so carries out love of neighbor that it does not diminish the divine, without doubt it places breasts upon its chest with which, embracing Christ, it nourishes him. For Christ is, as it were, nourished and strengthened by the breasts, when he is delighted by this twofold love so that he clings more firmly. — Commentary on the Song of Songs, Chapter 1

Theodoret of Cyrus: “It will lodge between my breasts,” that is, in the governing part of my soul, which is located in the heart lying between the breasts. This indicates the fulfillment of the prophecy spoken by God, “I shall dwell and walk about among them, and I shall be their God and they shall be my people, says the Lord almighty.” The bridegroom in person also makes the promise, “We shall come, my Father and I, and shall make our abode with him.” — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:14

Bede: My beloved is to me a grape-cluster from Cyprus in the vineyards of Engaddi. And indeed, according to the surface of the letter, the sense of this verse is: Just as the Cyprus island is accustomed to produce clusters of grapes larger than other lands, and just as in the city of Judea, called Engaddi, vines more noble than the rest are grown, from which a liquid flows not of wine but of balsam, so my beloved to me is connected with a special love above all others, so much so that no creature can separate me from His affection. Typically, however, just as myrrh, because of its bitterness (for it is as healthy for healing infirmities as it is bitter to taste) signifies the sorrow of the Lord’s passion, where He Himself also received myrrhed wine to drink from the soldiers, and buried by the disciples was anointed with myrrh, as we have said; so also the cluster not incongruously announces the joy of His resurrection. For wine gladdens the heart of man (Psalm CIII). Hence, the Lord in His resurrection became a cluster of Cyprus who had been a bundle of myrrh in His passion. Rightly He abides between the breasts of the bride, because the same was turned into a cluster for a vineyard. Holy Church, therefore, never removes the memory of the Lord’s death from her heart, because He who died for her transgressions also rose for her justification. And to her who follows in His footsteps, He provided an example of rising after the anguish of death. He is also remembered as being in the vineyards of Engadi; for in the vineyards of Engadi, as we have mentioned before, balsam is produced, which in the making of chrism, is customarily mixed with olive oil, and consecrated by episcopal blessing, so that all the faithful may be signed with this anointing during the laying on of hands by the priest, by which the Holy Spirit is received; with which also the Lord’s altar, when it is dedicated, and other things which ought to be sacred, are anointed. Hence, very rightly through the vineyards of Engadi, divine charisms are figured. And the bridegroom is in the vineyards of Engadi, because the Lord himself appearing in the flesh is full of the Holy Spirit, and he himself bestows the gifts of the Spirit upon believers. Therefore, he calls balsam trees vineyards, because they rise in the manner of vineyards, which without supports do not sustain themselves; indeed, they are more similar to the vine than the myrtle, and distinguished by perpetual foliage, their height remains within two cubits; their seed has a taste similar to wine, its color red, the branches thicker than myrtle, which at certain times of the year ooze balsam. And the farmers are accustomed to cut their sprigs with sharp stones or bone knives; for the touch of iron spoils it. Through these incisions, juice of excellent scent flows out, beautifully dripping with tears, collected in small horns of wool. Because it flows through a cavity in the bark, it is often called opobalsamum (for in Greek, opi means cavity), and the richest vein of each tree is struck three times in the summer heats. The most noteworthy is the first tear of the tree, the second from the seed, the third from the bark, the least from the wood. All these things, if considered carefully, most fittingly pertain to our Redeemer: who humble in the flesh, but appearing full of grace and truth, was wounded for our iniquities, and from his wounds poured out for us the sacraments of life and salvation. Hence, he himself, who is the power and wisdom of God, speaks in Ecclesiasticus, “And my scent is as the pure balsam” (Eccli. XXIV). Truly amazing is the order of words, that first the bride says, while the king is at his table, her nard has given forth its fragrance; then she compares him to a bundle of myrrh; thirdly, she calls him a cluster of henna; lastly, she remembers him to be in the vineyards of Engadi. Because first the devoted woman anointed the Lord reclining at the dinner with nard; then the disciples wrapped him anointed with myrrh for burial after the crucifixion, and after these things, he himself distributed spiritual gifts to the faithful with the joy of the resurrection soon to come. Nor should it be overlooked that Engadi is translated as the fountain of the kid: by which name the sacred baptismal font is clearly shown, into which, still sinners and worthy of the left side, we descend; but, cleansed from the foulness of sins, and to be counted among the lambs, we ascend. And right when he meant the joy of the Lord’s resurrection, by saying, “A cluster of henna is my beloved to me,” he immediately added, “In the vineyards of Engadi,” that is, the fountain of the kid, which is plainly to say, “In the spiritual gifts, which from the time of baptism are conferred upon the faithful.” Thus far, the Church enumerates the gifts it has received from its Redeemer; these attest to the tokens of love. To which he soon replied in turn for remuneration: — Commentary on the Song of Songs

Robert of Tombelaine: Cyprus is an island in which more abundant vineyards grow than elsewhere. Therefore by Cyprus the universal Church is designated, which nourishes many vineyards, since divided into many churches, it produces the wine that gladdens the heart of man. Engaddi is interpreted as “fountain of the kid.” Now the kid was anciently sacrificed for sins. What therefore is figured by the fountain of the kid if not the baptism of Christ? In which, while the body is immersed, the soul is washed clean; and through the faith of him who endured death for sinners, the human soul believes itself to be cleansed from all sins. — Commentary on the Song of Songs, Chapter 1

Song of Solomon 1:15

Bede: Since the image of a dove is placed before us by God so that we may learn the simplicity favored, let us look diligently at its nature, so that from each one of its examples of innocence we may take the principles of a more correct life. [The dove] is a stranger to malice. May all bitterness, anger and indignation be taken away from us, together with all malice. It injures nothing with its mouth or talons, nor does it nourish itself or its young on tiny mice or grubs, which almost all smaller birds [do]. Let us see that our teeth are not weapons and arrows, lest gnawing and consuming one another we be consumed by one another. Let us keep our hands from plundering. “He who has now been stealing, let him steal no more; let him labor by working with his hands, which is a good thing, so that he may have something he can bestow upon one who is suffering need.” It is also reported that the dove often supplies nourishment to strangers as though they were her own young. She feeds them with the fruits and seeds of the earth. — Homilies on the Gospels 1:12

Bede: Behold, you are beautiful, my friend, etc. Behold, you are beautiful in pure works, by which you conduct yourself soberly, justly, and piously in this age. Behold, you are beautiful in the simplicity of heart, because for the sake of the intention of eternity, you persist in good deeds, awaiting the blessed hope and the coming of the glory of the great God. Your eyes are doves, the eyes of your heart are simple and pure, and entirely free from any duplicity of deceit and pretense. Therefore, they are very blessed, because such shall see God. Likewise, your eyes are doves, because your senses are endowed with spiritual understanding; for since the Holy Spirit descended upon the Lord as a dove, rightly the spiritual sense and gifts are denoted by the term dove or doves. Likewise, the friend of Christ has the eyes of doves, because every soul that truly loves Him inwardly is not kindled by any desire for external things, like the manner of kites, nor does it contemplate anything harmful against any living beings. This is said to be characteristic of dove-like gentleness, which considers all things that occur with a simple, gentle, and humble heart. Hearing, therefore, from the Lord the twin beauty attributed to her, both of work and of intention with the simplicity of a pure heart, she immediately responded with a devoted voice: — Commentary on the Song of Songs

Gregory of Nyssa: When her own beauty is manifest, the loveliness of her eyes is extolled. The bridegroom says that her eyes are those of a dove that seem to convey this meaning: when the pupils of the eye are clear, the faces of those gazing at them are clearly reflected. Persons skilled in studying natural phenomena say that the eye sees by receiving the impression of images emanating from visible objects. For this reason the beauty of the bride’s eyes is praised since the image of a dove appears in her pupils. Whenever a person gazes upon an object he receives in himself the image of that object. He who no longer attends to flesh and blood looks toward the life of the Spirit. As the apostle says, such a person lives in the Spirit, conforms to the Spirit, and by the Spirit puts to death the deeds of the body. This person has become wholly spiritual, neither natural nor carnal. — HOMILIES ON THE SONG OF SONGS 4

Jerome: “Ah, you are beautiful, my beloved, ah, you are beautiful: your eyes are doves!” You who are beautiful and strong, because you resemble him of whom it is sung, “In your beauty and your splendor,” will hear from your spouse, “Forget your people and your father’s house. So shall the king desire your beauty.” — HOMILIES ON THE PSALMS, ALTERNATE SERIES 61 (Psalms 15)

Origen of Alexandria: But this beauty of the “cheeks,” that is of modesty and chastity, is compared to “turtledoves.” They say that the nature of turtledoves is of such a sort that neither the male woos more than one female nor the female puts up with more than one male, so that if it should happen that one is cut off and the other survives, marital love would be snuffed out along with the spouse. Therefore most aptly the image of a turtledove is applied to the church, because it does not know any husband after Christ, or because a multitude marked by continence and modesty much like turtledoves flit about in her. — COMMENTARY ON THE SONG OF SONGS 2:7

Origen of Alexandria: Our eyes [are not] such as the eyes of Christ’s beautiful bride must be, of which eyes the bridegroom says, “Your eyes are doves.” He is hinting, perhaps, at the perceptive power of spiritual people, because the Holy Spirit came upon the Lord as a dove, and the Lord is in each one. Nevertheless, even in our condition, we will not hesitate to examine the words of life that have been spoken, and to attempt to grasp their power which streams forth into him who has apprehended them with faith. — COMMENTARY ON THE GOSPEL OF John 10:173

Robert of Tombelaine: The Bridegroom calls His bride beautiful twice, because to her whom He grants love of God and of neighbor, He implants a twofold beauty, in which He delights and which He praises. Her eyes are rightly said to be those of doves, because while she groans amid temporal things and is carried away by desire toward eternal things, she guards her senses in simplicity and detests carnal desires. For the dove moans in love instead of singing. And rightly is the holy soul compared to a dove, because while all the reprobate chatter and rejoice in love of the world, the elect mind is worn away in heavenly desire, because it fears lest it lose what it loves while it is delayed. By the eyes of doves can also be understood the preachers of the Churches, who preserve the simplicity they preach, and despising visible things, pant after eternal things with great groans. — Commentary on the Song of Songs, Chapter 1

Song of Solomon 1:16

Bede: Behold, you are beautiful, my beloved, and comely. As if it openly says: Indeed whatever beauty, simplicity, and spiritual grace I have, I have certainly received this through you, by whom I have also obtained forgiveness of sins and the efficacy of good action. But you are truly beautiful and comely without comparison, because you are God before the ages, always begotten from the Father, and when the time of my redemption came, conceived and born of the Holy Spirit and the virgin mother; not only free from all stain of iniquity, but also full of grace and truth, and you came into the world, and lived in the world; moreover, to all who partake of your grace, so that they too might be beautiful with virtues, you have given. Therefore, you are beautiful and comely, that is, wonderful both by the perpetuity of divine nature and the dignity of the assumed humanity. The splendor of whose beauty, because it usually becomes known to hearts at rest from exterior act, the more freely, the more clearly, according to that of the Psalmist, “Be at leisure and see that I am God” (Psalms 46), it rightly adds: — Commentary on the Song of Songs

Bede: Our bed is in bloom. For sometimes the holy Church, as though in a bed with the Lord, indeed her Bridegroom, rests; sometimes it stands with Him against the enemies in the battlefield; it stands in the battlefield when, in the face of sharper assaults of temptations, it engages in the struggle of faith against the wicked even unto blood; but it rests in the bed when, as times smile with peace, it renders free service to Him, turning the serene gaze of the mind to behold the glory of His majesty. Hence, rightly is the same bed said to be in bloom, because indeed the saints enjoy the tranquility of the times, and then they especially dedicate themselves to sacred readings, fasts, prayers, and other fruits of the Spirit, when they refrain from the labors of tribulations. Then they elevate themselves higher in the contemplation of heavenly matters, when they receive a serene time free from external disturbances. Moreover, the bed of the Church can rightly be understood to be in bloom, not only because of the works of purity, through which each of the elect arrive at the fruit of eternal life, but also because of the offspring of the faithful, whom the Church herself customarily brings forth to God, fragrant with the bloom of faith, through water and spirit. To this action, which indeed the Lord cooperates with and confirms the word, she subjects herself more diligently the more she perceives a tranquil and peaceful time from the persecution of the envious by His granting. And it is to be noted that throughout the text of this little book, the bride always desires to remain in the house or in the bed or any other inner place with her Beloved, which is more fitting for the female sex; but the Bridegroom himself, which is fitting for the male, calls his friend to external works, namely, to the vineyards or gardens or other such things: because indeed the holy Church, if it could be, always desires to converse with the Lord in the peace of worldly tranquility, to propagate and nurture heavenly offspring for Him. But truly, He disposes that she be exercised with frequent tribulations in the present time, in order that she may come to eternal goods purer, and lest, if all temporal things perhaps run prosperous, delighted by the residence of the present exile, she might yearn less for the heavenly homeland. Therefore, the bride of Christ, desiring to live a quiet life with Him, consequently indicates what kind of houses she would like to receive Him in, saying — Commentary on the Song of Songs

Robert of Tombelaine: The beloved is called beautiful and comely, because in both his divinity and humanity he is beheld without any stain of reproach by every mind that loves him. While the bride follows him with full desire, she forgets all the disturbances of the world; and while she rests in his peace, she is adorned more and more. Whence follows: “Our bed is flourishing.” What do we understand by the bed of the bride, if not the repose of quiet? For the mind that loves its bridegroom Christ uniquely, inasmuch as it is able, is free from all the anxieties of the world, and accumulates within itself the virtues by which it may please its Bridegroom. While it despises all things that are temporal, it makes for itself a bed with the Bridegroom in the peace of victory, where the more quietly it rests, the more abundantly it finds flowers with which to show itself beautiful to the Bridegroom. — Commentary on the Song of Songs, Chapter 1

Song of Solomon 1:17

Ambrose of Milan: The cedar is suitable for hanging roofs, because this type of wood is tall and spacious, but not burdensome to the walls. The cypress is also suitable for ceilings and gables. Hence, the Church says in the Canticles: “The beams of our houses are made of cedar, our ceilings of cypress,” explaining that the decorations of its structure are in these, as if the beams sustain the crown of the Church with their own strength and adorn its peak. — The Six Days of Creation

Bede: The beams of our houses are of cedar, etc. Indeed, he calls his houses the various assemblies of the faithful throughout the world, from all of which the universal Church consists. However, the beams and ceilings designate the various orders of the faithful in these houses of the Church: for both are usually placed on high, but the beams are made for fortification, while the ceilings contribute more to the decor of the houses than to their fortification. Therefore, the beams signify the holy preachers, by whose word and example the structure of this same Church is supported so that it might stand, who by the strength of their doctrine withstand the storms of heretical attacks, lest they cast it down. The ceilings are likened to the simpler servants of Christ, who know rather to adorn the Church with their virtues than to defend it with words of doctrine and to fortify it against the onslaughts of perverse teachings. The ceilings, however, hang fastened to the beams, because it is necessary that whoever in the holy Church desires to shine with sublime virtues must cling with all their mind to the words and examples of the highest fathers, by which they are raised above earthly pursuits. And it is well said that these beams are cedar and the ceilings are cypress, because it is known that both trees possess the properties of incorruptible nature, exceptional height, and remarkable fragrance, which aptly befits those who can say with the Apostle, We are the good aroma of Christ to God (II Cor. II), and, Our conversation is in heaven (Philip. III), and, Who shall separate us from the love of Christ? Shall tribulation? and the rest (Rom. VIII). But also this, that the scent of cedar is known to drive away serpents, as the poet has said, Learn also to kindle fragrant cedar in your stables, and with the smell of galbanum to drive away heavy snakes: it is fittingly attributed to the high ceilings, that is, to the teachers, who are accustomed by the power of the heavenly word to repel the poisonous doctrines of heretics, and to drive them away from misleading the simple. This too, that its resin, called cedar resin, is so useful in preserving books that when they are smeared with it, they suffer neither moths nor the decay of time, who does not see how well it fits those same holy preachers, by whose spiritual sense the Sacred Scripture was composed, which by no heretical cunning can be corrupted, nor can any age of the passing world consume it; so much so that until heaven and earth pass away, not one jot or one tittle shall pass from the law, until all things be fulfilled (Matt. V)? When the Lord said this about the law, how much more did He mean it to be understood about His Gospel? The cypress tree also, in that it is apt for healing the ailments of bodies, and that its graceful foliage is not displaced by any force of winds, expresses constancy, and the action of those who adorn the holy Church with higher virtues as ceilings do. Hence, the bride, that is, the holy Church, or any chosen soul, marvels at the beauty of her beloved; she praises the softness and cleanliness of the flowering bed; she proclaims the internal beauty of her houses, by which she suitably welcomes the beloved. But because toil rather than rest is fitting for the state of the present time, and in this life the elect, with Christ’s help, are more engaged in pious deeds than enjoying peaceful leisure, he calls the bride to the exercise of labors and to enduring the companionship of the wicked, adding: — Commentary on the Song of Songs

Gregory of Elvira: Kedar, from the Hebrew, is translated by the Latin word for dark (accordingly, Kedar among the city of the Gentiles at that time seethed with idolatry), for nothing is more forbidding than serving demons. Thus the Lord scolded the people of Israel through the prophet Jeremiah for abandoning the Lord and for worshiping idols made by Gentiles.… And Christ spoke in a prophetic way from the voice of the church that was to be gathered from the Gentiles, saying, “I am dark like the tents of Kedar,” that is, like the gathering of Gentiles. — EXPLANATION OF THE SONG OF SONGS 1:28

Robert of Tombelaine: “The beams of our houses are of cedar, our paneled ceilings are of cypress.” By the houses, we understand the many churches; by the cedar beams, we designate the preachers; by the cypress paneling, we represent the peoples themselves. For beams support the roof, while paneled ceilings fill and adorn the house. Just so in the holy Church, good preachers carry divine Scripture in their heart and on their lips, which they spread out and preach to the faithful; so that while the Church is instructed by heavenly preaching, it may receive a defense by which it is protected from the storms of temptations. Moreover, cedar and cypress are said to be woods that do not decay. By these all the elect are fittingly represented; because while they pursue temporal things with no desire, they become eternal, inasmuch as they are fixed in mind upon eternal things. — Commentary on the Song of Songs, Chapter 1